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1) "Can we unravel the tortuous history of a state-of-the-art technology from beginning to end, as a lesson to the engineers, decisionmakers, and users whose daily lives, for better or for worse, depend on such technology? Can we make the human sciences capable of comprehending the machines they view as inhuman, and thus reconcile the educated public with bodies it deems foreign to the social realm? Finally, can we turn a technological object into the central character of a narrative, restoring to literature the vast territories it should never have given up namely, science and technology? Three questions, a single case study in scientifiction."

2) "'You see, my friend, how precise and sophisticated our informants are,' Norbert commented as he reorganized his notecards. 'They talk about Oedipus and about proximate causes... They know everything. They're doing our sociology for us, and doing it better than we can; it's not worth the trouble to do more. You see? Our job is a cinch. We just follow the players. They all agree, in the end, about the death of Aramis. They blame each other, of course, but they speak with one voice: the proximate cause of death is of no interest-it's just a final blow, a last straw, a ripe fruit, a mere consequence. As M. Girard said so magnificently, 'It was built right into the nature of things.' There's no point in deciding who finally killed Aramis. It was a collective assassination. An abandonment, rather. It's useless to get bogged down concentrating on the final phase. What we have to do is see who built those 'things' in, and into what 'natures.' We're going to have to go back to the beginning of the project, to the remote causes. And remember, this business went on for seventeen years.'"

3) "In the beginning, there is no distinction between projects and objects. The two circulate from office to office in the form of paper, plans, departmental memos, speeches, scale models, and occasional synopses. Here we're in the realm of signs, language, texts. In the end, people, after they leave their offices, are the ones who circulate inside the object. A Copernican revolution. A gulf opens up between the world of signs and the world of things. The R-312 is no longer a novel that carries me away in transports of delight; it's a bus that transports me away from the boulevard Saint-Michel. The observer of technologies has to be very careful not to differentiate too hastily between signs and things, between projects and objects, between fiction and reality, between a novel about feelings and what is inscribed in the nature of things."

4) "The difference between dreams and reality is variable. The guy who spray-paints his innermost feelings on the white walls of the Pigalle metro station may be rebelling against the drab reality of the stations, the cars, the tracks, and the surveillance cameras. His dreams seem to him to be infinitely remote from the harsh truth of the stations, and that's why he signs his name in rage on the white ceramic tiles. The chief engineer who dreams of a speedier metro likewise crosses out plans according to his moods. But if the AT-2000 had been developed, his dream would have become the other's world."

5) "A technological project is neither realistic nor unrealistic; it takes on reality, or loses it, by degrees. After the Orly phase, called Phase 0, Aramis is merely 'realizable'; it is not yet 'real.' You can't use the word 'real' for a nonfailsafe 1.5-kilometer test track that transports engineers from one beet field to another. For this 'engineers' dream' to continue to be realized, other elements have to be added. So can we say that nothing is really real? No. But anything can become more real or less real, depending on the continuous chains of translation. It's essential to continue to generate interest, to seduce, to translate interests. You can't ever stop becoming more real. After the Orly phase, nothing is over, nothing is settled. It's still possible to get along without Aramis. The whole world is still getting along without Aramis."

6) "The time frame for innovations depends on the geometry of the actors, not on the calendar. The history of Aramis spreads out over eighteen years. Is that a long time, or a short one? Is it too long, or not long enough? That depends. On what? On the work of alliance and translation. Eighteen years is awfully short for a radical innovation that has to modify the behavior of the RATP, Matra, chips, passengers, local officials, variable-reluctance motors— what an appropriate name! Eighteen years is awfully long it the project is dropped every three or four years, if Matra periodically loses interest, if the RATP only believes in it sporadically, if officials don't get excited about it, if microprocessors get involved only at arm's length, if the variable-reluctance motor is reluctant to push the cars. Time really drags."

7) "'Why do we do the sociology and history of technology,' asked my mentor Norbert, with tears in his eyes, 'when the people we interview are such good sociologists, such good historians? There's nothing to add. It's all there. 'Built into the nature of things: there you have it-technology! Insert, engrave, inscribe things within, inside, right in the middle, of nature and they flow on their own, they flow from the source, they become automatic. Give me the remote causes let's go back to the mainsprings of the tragedy give me Matra, the Com-munists, the Right, the Left, the mayor of Paris, the traitorous technicians; let's put them on stage in 1984... and in 1987, here comes the death blow. An implacable clockwork is operating before our very eyes. And it's he, the company head, who inscribes, who engraves, these things in nature. He himself machine-tools the fatum that is going to bring the plot to its conclusion with no surprises; he's the deus ex machina, the god of machines. Enshrine the interviews and shut up-that's the only role for a good sociologist.'"

1) "All that you touch You Change. All that you Change Changes you. The only lasting truth Is Change. God Is Change. EARTHSEED: THE BOOKS OF THE LIVING"

2) "For whatever it's worth, here's what I believe. It took me a lot of time to understand it, then a lot more time with a dictionary and a thesaurus to say it just right—just the way it has to be. In the past year, it's gone through twenty-five or thirty lumpy, incoherent rewrites. This is the right one, the true one. This is the one I keep coming back to: God is Power— Infinite, Irresistible, Inexorable, Indifferent. And yet, God is Pliable— Trickster, Teacher, Chaos, Clay. God exists to be shaped. God is Change. This is the literal truth."

3) "Sometimes naming a thing—giving it a name or discovering its name—helps one to begin to understand it. Knowing the name of a thing and knowing what that thing is for gives me even more of a handle on it. The particular God-is-Change belief system that seems right to me will be called Earthseed. I've tried to name it before. Failing that, I've tried to leave it unnamed. Neither effort has made me comfortable. Name plus purpose equals focus for me. Well, today, I found the name, found it while I was weeding the back garden and thinking about the way plants seed themselves, windborne, animalborne, waterborne, far from their parent plants. They have no ability at all to travel great distances under their own power, and yet, they do travel. Even they don't have to just sit in one place and wait to be wiped out. There are islands thousands of miles from anywhere—the Hawaiian Islands, for example, and Easter Island—where plants seeded themselves and grew long before any humans arrived. Earthseed. I am Earthseed. Anyone can be. Someday, I think there will be a lot of us. And I think we'll have to seed ourselves farther and farther from this dying place."

4) "I have read that the period of upheaval that journalists have begun to refer to as 'the Apocalypse' or more commonly, more bitterly, 'the Pox' lasted from 2015 through 2030—a decade and a half of chaos. This is untrue. The Pox has been a much longer torment. It began well before 2015, perhaps even before the turn of the millennium. It has not ended."

5) "Jarret condemns the burnings, but does so in such mild language that his people are free to hear what they want to hear. As for the beatings, the tarring and feathering, and the destruction of 'heathen houses of devil-worship,' he has a simple answer: 'Join us! Our doors are open to every nationality, every race! Leave your sinful past behind, and become one of us. Help us to make America great again.'"

6) "Partnership is giving, taking, learning, teaching, offering the greatest possible benefit while doing the least possible harm. Partnership is mutualistic symbiosis. Partnership is life. Any entity, any process that cannot or should not be resisted or avoided must somehow be partnered. Partner one another. Partner diverse communities. Partner life. Partner any world that is your home. Partner God. Only in partnership can we thrive, grow, Change. Only in partnership can we live."

7) "'We need the stars, Bankole. We need purpose! We need the image the Destiny gives us of ourselves as a growing, purposeful species. We need to become the adult species that the Destiny can help us become! If we're to be anything other than smooth dinosaurs who evolve, specialize, and die, we need the stars. That's why the Destiny of Earthseed is to take root among the stars. I know you don't want to hear verses right now, but that one is... a major key to us, to human beings, I mean. When we have no difficult, long-term purpose to strive toward, we fight each other. We destroy ourselves. We have these chaotic, apocalyptic periods of murderous craziness.'"

8) "Dreamasks—also known as head cages, dream books, or simply, Masks—were new then, and were beginning to edge out some of the virtual-reality stuff. Even the early ones were cheap—big ski-mask-like devices with goggles over the eyes. Wearing them made people look not-quite-human. But the masks made computer-stimulated and guided dreams available to the public, and people loved them. Dreamasks were related to old-fashioned lie detectors, to slave collars, and to a frighteningly efficient form of audiovisual subliminal suggestion. In spite of the way they looked, Dreamasks were lightweight, clothlike, and comfortable. Each one offered wearers a whole series of adventures in which they could identify with any of several characters. They could live their character's fictional life complete with realistic sensation. They could submerge themselves in other, simpler, happier lives. The poor could enjoy the illusion of wealth, the ugly could be beautiful, the sick could be healthy, the timid could be bold..."

9) "'I wonder whether it was your abduction that made your father give up on Jarret.' 'Give up on him?' 'On him and on the United States. He's left the country, after all.' After a moment, she nodded. 'Yes. Although I'm still having trouble thinking of Alaska as a foreign country. I guess that should be easy now, since the war. But it doesn't matter. None of this matters. I mean, those people—that man and his kids who you just fed—they matter, but no one cares about them. Those kids are the future if they don't starve to death. But if they manage to grow up, what kind of men will they be?' 'That's what Earthseed was about,' I said. 'I wanted us to understand what we could be, what we could do. I wanted to give us a focus, a goal, something big enough, complex enough, difficult enough, and in the end, radical enough to make us become more than we ever have been. We keep falling into the same ditches, you know? I mean, we learn more and more about the physical universe, more about our own bodies, more technology, but somehow, down through history, we go on building empires of one kind or another, then destroying them in one way or another. We go on having stupid wars that we justify and get passionate about, but in the end, all they do is kill huge numbers of people, maim others, impoverish still more, spread disease and hunger, and set the stage for the next war. And when we look at all of that in history, we just shrug our shoulders and say, well, that's the way things are. That's the way things always have been.' 'It is,' Len said. 'It is,' I repeated. 'There seem to be solid biological reasons why we are the way we are. If there weren't, the cycles wouldn't keep replaying. The human species is a kind of animal, of course. But we can do something no other animal species has ever had the option to do. We can choose: We can go on building and destroying until we either destroy ourselves or destroy the ability of our world to sustain us. Or we can make something more of ourselves. We can grow up. We can leave the nest. We can fulfill the Destiny, make homes for ourselves among the stars, and become some combination of what we want to become and whatever our new environments challenge us to become. Our new worlds will remake us as we remake them. And some of the new people who emerge from all this will develop new ways to cope. They'll have to. That will break the old cycle, even if it's only to begin a new one, a different one. 'Earthseed is about preparing to fulfill the Destiny. It's about learning to live in partnership with one another in small communities, and at the same time, working out a sustainable partnership with our environment. It's about treating education and adaptability as the absolute essentials that they are. It's...' I glanced at Len, caught a little smile on her face, and wound down. 'It's about a lot more than that,' I said. 'But those are the bones.'"

10) "To survive, Know the past. Let it touch you. Then let The past Go."

1) "Already at work on the building site, which sprawled through the heart of Florence, were scores of other craftsmen: carters, bricklayers, leadbeaters, even cooks and men whose job it was to sell wine to the workers on their lunch breaks. From the piazza surrounding the cathedral the men could be seen carting bags of sand and lime, or else clambering about on wooden scaffolds and wickerwork platforms that rose above the neighboring rooftops like a great, untidy bird's nest. Nearby, a forge for repairing their tools belched clouds of black smoke into the sky, and from dawn to dusk the air rang with the blows of the blacksmith's hammer and with the rumble of oxcarts and the shouting of orders. Florence in the early 1400s still retained a rural aspect. Wheat fields, orchards, and vineyards could be found inside its walls, while flocks of sheep were driven bleating through the streets to the market near the Baptistery of San Giovanni. But the city also had a population of 50,000, roughly the same as London's, and the new cathedral was intended to reflect its importance as a large and powerful mercantile city. Florence had become one of the most prosperous cities in Europe. Much of its wealth came from the wool industry started by the Umiliati monks soon after their arrival in the city in 1239. Bales of English wool—the finest in the world—were brought from monasteries in the Cotswolds to be washed in the river Arno, combed, spun into yarn, woven on wooden looms, then dyed beautiful colors: vermilion, made from cinnabar gathered on the shores of the Red Sea, or a brilliant yellow procured from the crocuses growing in meadows near the hilltop town of San Gimignano. The result was the most expensive and most sought-after cloth in Europe."

2) "Yet by 1418 what was by far the grandest building project in Florence had still to be completed. A replacement for the ancient and dilapidated church of Santa Reparata, the new cathedral of Santa Maria del Fiore was intended to be one of the largest in Christendom. Entire forests had been requisitioned to provide timber for it, and huge slabs of marble were being transported along the Arno on flotillas of boats. From the outset its construction had as much to do with civic pride as religious faith: the cathedral was to be built, the Commune of Florence had stipulated, with the greatest lavishness and magnificence possible, and once completed it was to be 'a more beautiful and honourable temple than any in any other part of Tuscany.' But it was clear that the builders faced major obstacles, and the closer the cathedral came to completion, the more difficult their task would become."

3) "Filippo, on the other hand, offered a simpler and more daring solution: he proposed to do away with the centering altogether. This was an astounding proposal. Even the smallest arches were built over wooden centering. How then would it be possible to span the enormous diameter called for in the 1367 model without any support, particularly when the bricks at the top of the vault would be inclined at 60-degree angles to the horizontal? So astonishing was the plan that many of Filippo's contemporaries considered him a lunatic. And it has likewise confounded more recent commentators who are reluctant to believe that such a feat could actually have been possible."

4) "Given the experimental nature of Filippo's plan, the 30-braccia limit seems to have been a wise precaution, especially since a sound logic governs the restriction. At a height of 30 braccia the bed joints of the masonry would have risen to form an angle of 30 degrees to the horizontal, or just inside the critical angle of sliding. Friction alone would keep the stones in place up to an angle of 30 degrees, even when the mortar was green; therefore, no centering would have been required until that point. Above that level, however, each course of masonry would incline more sharply, reaching a maximum angle, near the top, of 60 degrees to the horizontal. No doubt it was impossible for the wardens to imagine how these courses might be held in place without centering of some sort."

5) "Religious feasts were numerous in Florence, averaging almost one per week. The populace was accustomed to grand spectacles on these occasions: to the sight of priests and monks in rich habits of gold and silk bearing through the streets the standards of their orders and their most prized relics, all to the tolling of bells, the blaring of trumpets, the chanting of songs and the splashing of holy water. But in 1436 the Feast of the Annunciation, observed on the twenty-fifth of March, was the occasion for a celebration that was spectacular even by the standards of Florence. On this day Pope Eugenius IV processed eastward to the center of the city from his residence in Santa Maria Novella. He was accompanied by seven cardinals, thirty-seven bishops, and nine members of the Florentine government, including Cosimo de' Medici. The procession moved along a 1,000-foot-long wooden platform, six feet in height, that was bedecked with sweet-smelling flowers and herbs. This gangway had been designed by Filippo to carry the pope safely above the crowds teeming in the streets below, a method of crowd control evidently selected in place of a much-used alternative, that of throwing coins into the street in order to scatter the people and keep them from pressing too closely upon the Holy Father. As the entourage turned into the Via de' Cerretani and creaked across the boardwalk in the direction of the thronging Piazza San Giovanni, the new cathedral rose suddenly into view. After 140 years of construction, the time had finally come to consecrate Santa Maria del Fiore."

1) "The sky above the Mississippi River stretched out like a song. The river was still in the windless afternoon, its water a yellowish-brown from the sediment it carried across thousands of miles of farmland, cities, and suburbs on its way south. At dusk, the lights of the Crescent City Connection, a pair of steel cantilever bridges that cross the river and connect the east and west banks of New Orleans, flickered on. Luminous bulbs ornamented the bridges' steel beams like a congregation of fireflies settling onto the backs of two massive, unbothered creatures. A tugboat made its way downriver, pulling an enormous ship in its wake. The sounds of the French Quarter, just behind me, pulsed through the brick sidewalk underfoot. A pop-up brass band blared into the early-evening air, its trumpets, tubas, and trombones commingling with the delight of a congregating crowd; a young man drummed on a pair of upturned plastic buckets, the drumsticks in his hands moving with speed and dexterity; people gathered for photos along the river's edge, hoping to capture an image of themselves surrounded by a recognizable piece of quintessential New Orleans iconography. After the transatlantic slave trade was outlawed in 1808, about a million people were transported from the upper South to the lower South. More than one hundred thousand of them were brought down the Mississippi River and sold in New Orleans."

2) "What they gave our country, and all they stole from it, must be understood together."

3) "Although Monticello has been open to the public since the Thomas Jefferson Memorial Foundation purchased the property in 1923, the plantation's public wrestling with Jefferson's relationship to slavery began in 1993, as part of the foundation's Getting Word oral history project, in which the foundation interviewed the descendants of enslaved people from Monticello in an effort to preserve those histories. The oral histories represented an attempt to get the descendants to share stories their elders might have shared with them. The stories that arose from Getting Word became part of the tours Monticello created based on the lives of the enslaved population there. 'This is how the word is passed down,' remarked one of the descendants in an interview for the project."

4) "I remembered feeling crippling guilt as I silently wondered why every enslaved person couldn't simply escape like Douglass, Tubman, and Jacobs had. I found myself angered by the stories of those who did not escape. Had they not tried hard enough? Didn't they care enough to do something? Did they choose to remain enslaved? This, I now realize, is part of the insidiousness of white supremacy; it illuminates the exceptional in order to implicitly blame those who cannot, in the most brutal circumstances, attain superhuman heights. It does this instead of blaming the system, the people who built it, the people who maintained it."

5) "Only a few minutes after we entered the Red Hat we were told it was time to get back on the bus. I kept sitting in the chair and clutched my hands on its rough wooden edges before lifting myself up and walking toward the haze of the door. As I stepped out of the Red Hat, the air smelled like smoke even though nothing was on fire. Or maybe everything was."

6) "The erection of Confederate monuments in the early twentieth century came at a moment when many Confederate veterans were beginning to die off in large numbers. A new generation of white Southerners who had no memory of the war had come of age, and the United Daughters of the Confederacy had raised enough money to build memorials to these men. The goal, in part, was to teach the younger generations of white Southerners who these men had been and that the cause they had fought for was an honorable one. But there is another reason, not wholly disconnected from the first. These monuments were also built in an effort to reinforce white supremacy at a time when Black communities were being terrorized and Black social and political mobility impeded. In the late nineteenth century, states began implementing Jim Crow laws to cement this country's racial caste system. Social and political backlash to Reconstruction-era attempts to build an integrated society was the backdrop against which the first monuments arose. These monuments served as physical embodiments of the terror campaign directed at Black communities. Another spike in construction of these statues came in the 1950s and 1960s, coinciding, not coincidentally, with the civil rights movement."

7) "As I looked at Edwards's statue and then back at Ashton Villa, I thought about how Juneteenth is a holiday that inspires so much celebration, born from circumstances imbued with so much tragedy. Enslavers in Texas, and across the South, attempted to keep Black people in bondage for months, and theoretically years, after their freedom had been granted. Juneteenth, then, is both a day to solemnly remember what this country has done to Black Americans and a day to celebrate all that Black Americans have overcome. It is a reminder that each day this country must consciously make a decision to move toward freedom for all of its citizens, and that this is something that must be done proactively; it will not happen on its own. The project of freedom, Juneteenth reminds us, is precarious, and we should regularly remind ourselves how many people who came before us never got to experience it, and how many people there are still waiting."

8) "By the early nineteenth century, the New York financial industry became even more deeply entrenched in chattel slavery. Money from New York bankers went on to finance every facet of the slave trade: New York businessmen built the ships, shipped the cotton, and produced the clothes that enslaved people wore. The financial capital in the North allowed slavery in the South to flourish. As the cotton trade expanded, New York City became the central port for shipments of raw cotton moving between the American South and Europe. By 1822, more than half of the goods shipped out of New York's harbor were produced in Southern states. Cotton alone was responsible for more than 40 percent of the city's exported goods."

9) "The history of slavery is the history of the United States. It was not peripheral to our founding; it was central to it. It is not irrelevant to our contemporary society; it created it. This history is in our soil, it is in our policies, and it must, too, be in our memories. Across the United States, and abroad, there are places whose histories are inextricably tied to the story of human bondage. Many of these places directly confront and reflect on their relationship to that history; many of these places do not. But in order for our country to collectively move forward, it is not enough to have a patchwork of places that are honest about this history while being surrounded by other spaces that undermine it. It must be a collective endeavor to learn and confront the story of slavery and how it has shaped the world we live in today."

1) "In a labyrinth constructed out of a rosebush in the Golden Mile neighborhood of Montreal, two little girls were standing back‑to‑back with pistols pointed up toward their chins. They began to count out loud together, taking fifteen paces each."

2) "The house in the Golden Mile was their ticket to security and prosperity. Mr. and Mrs. Arnett were both determined to use their address to climb to the top of the social ladder. Mr. Arnett was a politician known for his zealous advocacy of moral decency. He repeatedly requested that prostitutes and houses of ill repute be closed down. The minute he criticized a play, it extended its run, knowing full well the publicity would bring people out in droves. His address loaned him an air of respectability. The illusion of wealth was what had kept his career afloat. The Arnetts often thought of selling it because they needed the money. But they knew if they did sell it, they would no longer have the status of living in the Golden Mile."

3) "Sadie took a notebook out of her basket and scribbled a thought down with a fountain pen. Marie was overcome by a desire to know what Sadie had written. What was it like to have a thought so interesting it belonged in a notebook? She didn’t know whether she had thoughts like that. She felt that she didn’t leave a thought in her head long enough for it to be organized, thoughtful, and worth recording."

4) "Marie was immediately smitten by the manner in which Sadie complained about things. Sadie analyzed everything. She found everything wanting. Her distaste for the world around her caused her to visualize and desire more. Marie had never realized how intelligent being negative made you."

5) "Before she had met Sadie, she had always been the best girl her age at whatever she did. But now there was someone else their age who was very good at things. While this was fascinating and attractive, she found it stirred odd and ugly emotions in herself. It planted the seed of jealousy in her. And that seed began to grow and it bore thoughts that were like tendrils. Every decent friendship comes with a drop of hatred. But that hatred is like honey in the tea. It makes it addictive."

6) "She would be a different person after this. She knew what she was capable of. That was perhaps a definition of innocence: not knowing what one was capable of."

7) "There was never a moment of peace and quiet in the city. It was always in the middle of building itself."

8) "She closed her eyes and absorbed the violence that was spoken from one lover to another."

9) "She had so many so many fingers at her disposal now. She had been so right to give away one. Look how many she had in exchange. She could do anything with them. She could pick locks, she could slit throats, she could light fires. With enough fingers, she could pull a building to the ground."

10) "Outside, the snow was falling down in Montreal in a way that it never did anywhere else in the world. It was coming down so thick. Its snowflakes were made out of fur. They were in a snow globe that had been shaken wildly and then put back on the shelf ever so gently and allowed to rest. The roses were dreaming underneath the ground."

1) "Back in the real world, Pony didn't have a clue what his startup's business model would be. The rough idea was that they would create a product that combines the pager and the then-nascent internet. Pony reconnected with two other classmates: Chen Yidan, who was working at the Shenzhen quarantine bureau, and Xu Chenye, who was part of the telecommunications bureau. They had one big problem: none of them knew anything about sales. Enter Jason Zeng Liqing. Unlike the initial founding quartet of self-proclaimed nerds, Jason was an outgoing, articulate and towering presence. A cadre at the Shenzhen telecommunications bureau, he once convinced a local property developer to invest 1.2 million yuan in building the first walled-off compound in the country to be entirely covered by broadband. The five clicked, and Jason took on responsibility for sales. Pony would take charge of product and strategy. That division of duties between the founders, and Jason's own dominant personality, planted the seeds of a rift that would eventually see Jason marginalised. Pony registered a startup for 500,000 yuan, equivalent to sixty-two years of the average Chinese wage at the time. His dad helped him file for the company name. After trying out three that were already taken, he requested the moniker Teng Xun - the first character alluding to part of Pony's Chinese name (Ma Huateng), the second meaning speed and information. In English, the name Tencent paid homage to Lucent Technologies. Because both Pony and Zhang Zhidong hadn't officially resigned at the time, they put Pony's mother down as owner - for about a year, the Chairman of Tencent was his mum, Huang Huiqing."

2) "How times have changed. Nowhere was that transformation more evident than in the capital of Beijing itself. That national psyche is reflected in the speed of change the capital constantly undergoes. Every few months, it's stippled with a new skyscraper, subway station, night club or luxury residential complex with names like Palm Springs or Park Avenue. In a city where the pollution can be so thick with particles that the act of breathing is akin to eating air, the willow-flanked streets spewing catkins in spring are bulldozed every few months and reborn with monikers like Innovation Street. The landlocked city still shrouds you in the scent of sulphur dioxide and coal the moment you step off the plane. For those passing through, it presages coughs and rhinitis; some would joke 'ten years off your health.' But to me it's always the scent of home - burning stubble in the wheat fields outside the Fourth Ring Road, where the Olympic Bird's Nest Stadium now stands; kebab stalls tucked in the hutongs around the iconic Drum Tower, fanned by grizzled migrants with pastel-hued blow-dryers; whiffs of petrichor washing away the humidity after the first autumn rain; and tobacco-choked night clubs near the Worker's Stadium, where Lamborghinis moonlight as Uber rides to pick up girls. One of my foreign friends calls it 'the developing economy scent.' To me, in an ironic way, it's the scent of hope and ambition."

3) "In late November 2013, Pony brought up a concept known as Internet+ that would be elevated by the government to a national strategic level within two years. The idea was you could topple and revolutionise any industry if you linked it with the internet. Link the web with retail and you get e-commerce, with entertainment and you get online gaming, But there could be a lot more sectors that could be transformed, such as transportation, logistics, manufacturing and - most immediately - neighbourhood services."

4) "In early 2012, Wang and Cheng saw a smartphone app called Momo, a Tinder-like dating app that allowed people to identify the location of other users on an online map. Wang says that the notion of tracking attractive females on phones piqued their interest in the enormous potential of a smartphone's GPS capabilities."

5) "'The most important thing is to drive yourself to a state of despair, and then God will open a window for you. So up till today, we think that money is just one element of resources, but it is never the most important. There will always be someone who is richer than you. The most important thing is your persistence,' said Cheng."

6) "Wang says Didi contemplated expanding into the US. Instead, in September 2015, it invested $100 million in Uber's American rival, Lyft. According to Wang, it was less about undermining Uber than about gaining negotiating leverage. 'The purpose of them grabbing a lock of our hair and us grabbing their beard isn't really to kill the other person, he says. 'Everyone is just trying to win a right to negotiate in the future.'"

7) "The metaverse, in its simplest terms, is embodied by the world depicted in Stephen Spielberg's Ready Player One, where people live and play in an immersive virtual reality. It's a place where they're free to parachute off Mount Everest, ascend the Great Pyramids of Giza, race against King Kong across New York in a sports car. It's a place where people could spend the better part of their day at work, presiding over meetings with hundreds of others, even (eventually) feel another person's grip via special suits with sensors that can physically manifest their online avatars actions in the real world."

8) "Pony's conundrum is how to propel Tencent into the future while appeasing his political masters - an incredibly delicate manoeuvre with unimaginable stakes. Given the extraordinary achievements of the past two decades, some may argue Pony is duty-bound to try. Who better than the visionary founder of the world's largest online entertainment empire to square that circle, to fashion a formula that will work for a fifth of the global population? And so the billionaire might not be bowing out anytime soon. Perhaps it's not even up to him. For the Party, it would be much easier to have one mighty all-knowing yet obedient company to rule all than play whack-a-mole with potentially disruptive forces."

1) "Traditional names went against the government's assimilation objectives; the government feared that leaving Indigenous people with their traditional names would take away their motivation to assimilate. Traditionally, Indians had neither a Christian name nor a surname. They had hereditary names, spirit names, family names, clan names, animal names, or nicknames. Hereditary names, in some cultures, are considered intangible wealth and carry great responsibility and certain rights. Hereditary names have been described as being analogous to royal titles such as Duke of Edinburgh. In many cultures, the birth name was just for that one stage of life, and additional names were given to mark milestones, acts of bravery, or feats of strength. None of the great heritage, symbolism, or tradition associated with names was recorded, recognized, or respected during the renaming process."

2) "In order to obtain a permit to pass, Indians would occasionally have to travel many days by foot to the Indian agent's house, not knowing if he would be there when they arrived. If the agent was away, they would either have to camp and wait, or return home. The pass system was also a means of maintaining a separation between Indians and the European farmers, which seems illogical considering the government's goal of assimilation—it's hard to achieve assimilation if the target population is isolated on reserves. The pass system restricted Indians' access to local towns in order to prevent Indian farmers from wasting their time when they should be tending their crops, which they were restricted from selling. The pass system additionally supported the government's attempts to quash potlatches, the Sun Dance, and other cultural practices."

3) "The right to vote, which most Canadians take for granted, was a hard-fought battle for Indigenous Peoples. In most parts of Canada, Indians were offered the right to vote at the time of Confederation—but only if they gave up their treaty rights and Indian status. Understandably, few were willing to do this. Métis people were not excluded from voting as few were covered by treaties and there was nothing to justify disqualifying them. Inuit were excluded from voting and no steps were taken to grant them the right to vote as most communities were geographically isolated. In the absence of special efforts to enable them to vote, the Inuit had no means of exercising the right."

4) "Indigenous self-government is often referred to as an 'inherent' right that pre-existed long before European settlement. For this reason, some Indigenous Peoples balk at the concept of Canadian governments granting them self-government, because they believe the Creator gave them the responsibilities of self-government and that that right has never been surrendered; it was simply taken by government legislation. In this light, self-government does not have to be recognized by federal or provincial governments because the right continues to exist."