Caption this: white ladies hugging Black cops in pussyhats. It goes deeper than the multiculturalist perfection of absorbing a racialized threat as justification for the continued exploitation of those deemed unassimilable. A Black man donning a uniform and a pussyhat at once obscures and reveals the historical relation of the symbols he now sports. This is what an analysis of heteropatriarchal white supremacy must account for, and what carceral psychology cannot. Literally embracing cops illustrates the ongoing investment in police as “benevolent” masters over an abstract notion of safety that criminalizes people of color. A system rooted in racialized social control cannot get an antiracist makeover through a few public dialogues between cops and community members. As Tariq Khan writes, “Heartwarming Barbecues and Hugging Cops Ain’t the Solution.” This obsession with individual acts of peace-making with cops is the liberal face of carceral psychology.
Call for Proposals:
Abolish Border Imperialism!
a weekend convergence for working towards abolition and decolonization
October 6-8, 2017 – Minneapolis-Saint Paul, Minnesota
Resurgent border imperialism is producing a new round of repressions, deportations, and bans. It is emboldening white fascism and militarizing walls. From the reservation to the city, Indigenous peoples, immigrants, women, workers, queer and trans folks, Black and brown communities are facing criminalization, exploitation, deportation, incarceration, harassment, and violence. The organizing collective of Abolition: a journal of insurgent politics invites your proposals for a multi-faceted, multi-group convergence in the Twin Cities this fall!
by Joy James –
Spirituality without structure is not easily sustained in hostile, authoritarian environments. Although religions have historically been practitioners of organized predatory violence (the Catholic church’s child abuse scandals come to mind), Break Every Yoke illustrates how we can counter violence with religion that supports resilience and a healthy spirituality to resist: school to prison pipelines, foster care, residential homes for special needs children, detention centers, mental asylums, solitary confinement, death row, political imprisonment and mass incarceration.
by Matt Evans
What is to be done? This question centers George Ciccariello-Maher’s new book, Decolonizing Dialectics, which addresses racism and colonialism through the works of Georges Sorel, Frantz Fanon, and Enrique Dussel, channelling Marxism in a praxis grounded in explaining colonialism and local conditions of the non-Western world.
An open letter to Warden Parker of Vaughn Correctional Center:
“We, as inmates, know that when we are incarcerated, we lose certain “civil” rights. What we do not lose and what should not be taken away from us are our “human” rights. Under no circumstances should we be treated as less than human beings, nor shall we be expected to settle for such treatment.”
[George Ciccariello-Maher interviewed by Daniel Denvir – Part 2]
I think what is being missed is the fact that [punching Nazis] is a praxis, that this is not simply a performance—it’s not an expression of frustration. It’s an actual political practice that is constructive and creative. The effects that punching Nazis creates include, first, as Richard Spencer through his own absurd inability to think strategically has admitted, it has made his life a living hell already. He admitted that it’s making it very difficult for them to organize. He’s admitted, in other words, everything that many of us have said about how Nazis need to be treated and about this famous apocryphal quote from Hitler that says, “If someone had recognized early on and crushed our movement with the utmost brutality of violence, then we would never have been able to grow.”
[Joy James gives an Intro/Conclusion to the Abolition Collective 2016 Election Blog.]
“Welcome to the party.
So, we “lost.” That is the refrain and the grief cue for those seeking justice or peace or freedom, or all of the above in the wake of Donald Trump’s election as the 45th president of the United States.
In losing the election, which was not a referendum on justice or peace or freedom, we gained increasing clarity (and, from late night comics, more hilarity laced with obscenities).
To be clear, we wanted to share free land and labor, love, and sacred nature—what we’ve never had. To be certain, those who wield disciplinary and predatory powers were not and will never be our protectors, allies or benevolent governors. …”
Abolitionist politics continue to evolve in response to the ways racial capitalism exploits, oppresses and commits violence through uneven racial development. As environmental relations have always been part of this, in this short essay, Nik Heynen starts to grapple with what an “abolition ecology” would look like.
– by Janine Jones –
A critique of political thinking in Africana thought brings us to a crossroads. At this intersection, passing trajectories meet. Moving in opposite directions, they send contradictory messages concerning democracy, racism, and political violence. One trajectory pursues the accomplishments of Africana intellectual, artistic, economic, and political elites… The other trajectory tracks the misery of local and global black masses. It also traces minority group repression by global capitalism, as well as the potential and real possibilities of racial democracies through state violence and neglect. The intersection of these two diverging lines produces a conceptual dead zone, one that is marked by the absence of analysis engaging antiblack racism and genocide in Western democracies and the resilience of elite thinkers to disavow such analyses.