Albert Ponce speaks at a DACA event at Diablo Valley College on Sept. 7, 2017. (Photo by Olivier Alata)

Abolition Collective Statement of Support for Albert Ponce

Last October, Albert Ponce, a member of the Abolition Collective, who teaches at Diablo Valley College, gave a lecture on campus, addressing the historical reality of the United States as a white supremacist, patriarchal, heteronormative, capitalist system. This lecture was recorded, and subsequently shared across social media by an array of alt-right, white supremacist forces who, emboldened by the current political landscape, have seized the opportunity to harass him.

Prof. Ponce has become the target of a racist internet troll campaign run by Red Elephant, Breitbart News and others, and has been subjected to hundreds of death threats. He has been subjected to doxxing since December of last year.

The Abolition Collective unequivocally supports Albert Ponce and his body of work. We defend his speech not only on the grounds of academic freedom and free speech, but even more strongly on the basis of its political content.

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Abolish Border Imperialism! – Seeking Proposals for a Convergence

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!

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Nazi-Punching Praxis: Against the Liberal Theology of Reason & Non-Violence

[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.”

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“White Genocide” and the Myth of White Victimhood

[George Ciccariello-Maher interviewed by Daniel Denvir – Part 1]

White genocide is a paranoid conspiracy theory held by white supremacists who, on the one hand, believe in race as a biological reality and believe that whites are under existential threat by multicultural policies and intermarriage and every time a mixed baby is born, that the white race suffers a fatal blow. These are really the kind of people that traffic in this idea of white genocide and these are the kind of people who at the same time, wanted to take my tweet which sought to mock white genocide, and to interpret it literally as though I were actually wishing for the death of all white people.

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For Antifa, No Platform for Fascism

– by Mark Bray –

Germany has a prohibition against advocating for Nazis publicly. That doesn’t mean that Germany is a closed society where people can’t say whatever they want to say. You can have some prohibitions against speech without going all the way. In the context of an increasing number of hate crimes — the Southern Poverty Law Center cited over 800 such crimes immediately following the election of President Trump — the idea is that the people who carry out these crimes are listening to Richard Spencer speeches, going on Stormfront websites, imbibing this hateful doctrine, and that, to the degree that we can shut it down, we will have fewer people copy-catting them into attacking vulnerable populations. Most people would agree that it was acceptable in the 1930s and 1940s to organize armed resistance to the Nazi regime. The question is: how terrible does it have to be before that becomes legitimate? And the anti-fascist answer is: you need to nip it in the bud from the beginning.

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In the Time of Trump: Housing, Whiteness, and Abolition

– by Manissa M Maharawal and Erin McElroy (The Anti-Eviction Mapping Project) –

How is Trump the landlord connected to Trump the president? How can we think about the rise of Trump’s reign through a lens critical of the US’s racist and colonial histories of private property? Focused on the geography of the San Francisco Bay Area and the analysis of the Anti-Eviction Mapping Project, this piece shows the relationships between luxury development, public housing, gentrification, liberalism, and racialized dispossession. For understanding the data and building an intersectional movement, this piece argues that we need an abolitionist approach to private property.

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The Inauguration of Fascism? Thinking Violence and Resistance in the Age of Trump

– by David Langstaff –
In the wake of Donald Trump’s election, fascism has once again returned to center stage in left political discourse. If we aim to overcome the impasse of left praxis, our theories of fascism and resistance must refuse false dichotomies of race and class, as well as the treating of fascist violence as a radical departure from the normal operations of the liberal democratic state. Fascistic ascendance, as an historically specific manifestation of white nationalist revanchism, cannot be meaningfully apprehended apart from the foundations of the U.S. settler colonial state in racial slavery and genocide. Turning towards this “position of the unthought” opens up the possibility, not only of grasping systemic violence at its roots, but of recognizing and imagining, celebrating and embracing, forms of insurgent social life which already move beneath, against, and beyond the socio-ecological catastrophe that is the modern world.

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