There have been significant expansions in civil and human rights for queer and trans people, yet systemic power relations that cause violence and harm continue. How might we account for this contradiction? This article examines how this problem does not exist in the “misapplication of rights” but rather in the root connections between heteropatriarchy, settler colonialism, and universal rights. This article argues, by way of engagement with a genealogical inquiry into the colonial disciplining of “civility” through the imposition of the gender binary and heterosexuality, that demands for LGBT inclusion into the sphere of universal protection via rights-based redress is inherently limited because of its colonial construction. This article builds from contemporary queer and trans critique of the mainstream gay rights agenda, and aims to demonstrate that incorporation through the achievement of rights-based inclusion ultimately will not shift the deeper power dynamics of heteropatriarchy within settler colonialism.
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.
“Let us burn this motherfucking system to the ground and build something better.”
-Claire Vaye Watkins
In this article, the authors examine the ways in which the state, broadly understood as a technique, practice, and effect of modern governance and its optimization, creates impossible conditions for radical political transformation in the U.S. To illustrate these conditions, the authors show how the state relies upon notions of decency or civility to enact and elide blatant colonialism. The authors draw from the following examples to advance this argument: the “EPA Spill” or the ongoing environmental genocide shaping life across occupied Indigenous lands in the U.S. Southwest; the surprising, yet all too ordinary, election of President Trump; and the racist detainment of children from Central America in the name of humanitarian “law and order.” The authors contend that because these acts illustrate how Euro-American colonial norms continue to shape everyday violence, abolition as a praxis and vision must contend with how to burn down all of the mechanics of contemporary governance, to cooperatively dismantle the state as such, before promoting alternative social systems and political worlds. One way that the authors propose to accomplish this is to incinerate decency as an organizing precept for democracy, civic comportment, and political participation.
by Sara C. Motta
We remain in body and spirit, despite the violence injected in our bones, hearts and wombs by the racist patriarchal capitalist-colonial system.
Our rage is a palpable and righteous response to this violence. But new worlds cannot be built on rage alone. Our struggle to move from survival to flourishing can be nurtured by and through decolonising love.
“To best illustrate her convincing analysis of actually existing jurisdiction, Pasternak asks us to sharpen our metaphorical guillotines — or our skinning knives — to lop off the head of the king, the sovereign, the head of state. What authority proliferates in the absence of this false symbol of power? Surely, in Turtle Island what remains and grows in the absence of the long shadow cast by colonialism are the robust forms of Indigenous legal authority: the enduring, preexisting, and co-developed authorities existing alongside imperial and colonial legalities. But from where does Indigenous authority derive? It certainly does not come from a divine ruler, the sovereign, or the most powerful political and territorial imaginary in history: the nation-state. These realms of “civilization” categorically consign Indigenous peoples to that lawless space where life is, to quote Hobbes, “solitary, poor, nasty, brutish and short.” A place we can call death. On the other hand, Algonquin political authority, Pasternak powerfully demonstrates, derives from a multiplicity of institutions, individuals, and other-than-human agents that encompass the resilience of Indigenous life in the face of constant erasure, disappearance, and elimination.”
by Matthew Chrisler
How does participation in Canadian Reconciliation further the colonial governance of Indigenous peoples? This is the central question of Jaskiran Dhillon’s new monograph, Prairie Rising: Indigenous Youth, Decolonization, and the Politics of Intervention (University of Toronto Press, 2017). Tracing the impact of nonprofit programs focused on intervening in the lives of Indigenous youth trapped in circuits of incarceration and social marginalization, Dhillon provides powerful new evidence for what Indigenous scholars and activists have argued is only a kinder, gentler colonialism.
It was only a matter of time before Zionism and Native American Studies [NAS] came into conflict—or, to be more precise, before Zionists began targeting the field for acrimony and recrimination, as they have long done to various humanities and social science disciplines. With an increasingly global focus (in concert with emphasis on local concerns), a commitment to material transformation, a disdain for US imperialism and militarism, a rejection of state power in nearly all its manifestations, and a plethora of young artists and scholar-activists interested in Palestine, it’s little surprise that Israeli colonization would become a topic in the field. And because most people in the field don’t have nice things to say about Israel, some of the state’s apologists have forced themselves into Indigenous spaces with a singular purpose: to intimidate its practitioners into obedience. As usual, those undertaking the intimidation know nothing about the people they endeavor to subdue. Over five centuries of history prove that Indigenous peoples are not given to submission.
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 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.
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 Alexandre Publia –
Students in South Africa demanded that Rhodes Must Fall. They led nationwide protests for education and social reform. What must fall in California?
The Rhodes Must Fall collective (RMF), which is overwhelmingly led by marginalized, Black university students, has demanded more than institutional “transformation.” Instead, they have consistently demanded total “decolonization”: a radical abolition and re-imagination of entire social structures. Other university students, like those in CA and across the U.S., have much to learn from RMF.
– by Zaina Alsous –
Anyone who seeks to defeat Trumpism should be extremely disturbed by U.S. and Israeli collaboration. Israel provides a model for the state that Trump wants to create: one forged in violent racial segregation, militarized policing, and white nationalist propaganda. …
Now more than ever, we cannot cede the battle against anti-Semitism to Israel.
A conversation between Harsha Walia and Andrew Dilts, recorded February 5, 2015. Edited for length and clarity, January 2016. Although the conversation is somewhat dated and political contexts are shifting, the overall issues remain relevant. Andrew Dilts (AD): I want to start by asking about “No One is Illegal” and your involvement with it. You talk about this a lot in […]