An Abolitionist Response to Disaster

cuomo cancel rent

By Capri Jones


high rent = murder sign

The worldwide COVID-19 death toll just hit 1.6 million, amounting to a spectacular disaster. Since the virus’ discovery in December 2019, it has wiped out entire communities, and forced hunger, houselessness, and an inability to receive medical attention. The death and suffering that COVID has caused is spectacular. As Rob Nixon defines it in his book, Slow Violence and the Environmentalism of the Poor, spectacular violence is, “an event or action that is immediate in time, explosive and spectacular in space, and as erupting into instant sensational visibility.” While this may be the case for the pandemic itself, the events that cultivated the environment for death to become a new normal were not spectacular. Instead, they took place over time. It’s important to premise this article with the understanding that disasters are not natural. They are not nature’s best effort at revenge on the human species, or the result of a god punishing its people. Disasters are political, meaning that during events like the COVID-19 pandemic, life and death are predetermined. The conditions that led COVID-19 to develop, and in turn kill so many people, were crafted by the oppressive systems that we live under. It was by no accident that the virus became so deadly, instead, COVID-19 became weaponized by the war-like conditions baked into our capitalist system. For the purpose of this article, I will focus on the underlying disaster of the commodification of housing in the United States. But it is important to note that this is not the only underlying disastrous aspect of the pandemic that took place over time. The housing crisis is only one facet of the austerity-based society that has ripped away any access to safety—economic, medical, community—in an era of neoliberal globalization. It is with this understanding of death in 2020, that analyzing an abolitionist response to disaster is essential. I argue that abolition of the systems that cultivated the environment for premature death by COVID-19 to become a new normal is the only solution for survival in an epoch that is, and will continue to be, stricken by a myriad of crises.

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Blood Stained Artifacts: Decolonizing the Remnants of 19th Century Imperialism within the Products of Modern Day Colonialism

rosetta stone at british museum

By Zara Kabir


Colonialism is a stain of the old world that continues to bleed into the present. The ghosts of European explorers still haunt us today, their sins forming a heavy cloud that continues to shape and direct discourse on how a post-Colonial global world can learn from their mistakes, not simply escape them. The imperialistic nature of the Age of ‘Discovery’ left many European nations wealthy and the once thriving communities that they pillaged in poverty. Stripped of their culture, language, and artifacts, those living in colonies found the foreign language and practices of Europeans thrust onto them—there is nothing quite more true for those suddenly made subjects of the British Royal Crown.

 

The British Empire was once the world’s largest and wealthiest empire. Within nearly 70 years since the emancipation of the Indian Subcontinent from British rule and the start of rapid decolonization, we have been able to critically analyze the Empire and the methods through which it colonized nearly 1⁄4th of the world’s population at one time. Postcolonial theory has specifically allowed once colonized peoples to look back on their own histories and better examine the human costs of imperialism. Critical analysis of these complicated and bloody histories has manifested areas of concern, including spaces in which modern colonialism continues to exploit the Empire’s former subjects.

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Glorification as Exploitation: Chinese Food Delivery Workers’ Image and Labor Conditions

delivery driver on bike

By Xixi Jiang 


They are easy to spot in their bright yellow or blue heavy-duty jackets; they deftly weave through rush hour traffic on their quiet electric bikes; they are an indispensable part of Chinese urban life today. They are food delivery riders, most likely working for one of China’s two biggest competing online food delivery service platforms, Meituan (美团外卖) and Ele.me (饿了么). This relatively new branch of the service sector has seen a tremendous expansion in market size over the past decade, from 21.68 billion yuan (3.31 billion USD) in 2011 to an estimated 664.62 billion yuan (101 billion USD) in 2020.[1] Following the industry boom, there has also been an increase in attention devoted to the working conditions of delivery riders, who are the backbone of this lucrative business. In this essay, I will consider the public perception of food delivery workers, which range from friendly strangers to civilian heroes; these glorified images, produced consciously and unconsciously by corporations and consumers alike, have come to mask the dangerous conditions of their work and, more importantly, to supplant real benefits in wages and protection for the workers. The construction of public personas is certainly not the entire cause of their present predicament, but studying it may give way to larger investigations into the positive stigmatization of certain kinds of work, and call for more direct ways of being in solidarity with workers.

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Excerpts from “the clearing”

brooklyn street under subway

By Xandi McMahon


walking down broadway

where in this beyond are they taking me?1

the rickety old tin-can car approaches its stop running mid-october breeze over the platform. at the broadway bridge we scream. loudly, freely, there is no reason not to. take us into sherman creek park and down harlem river drive. east to west we hold this narrow island. and

my eye—which rests only on beauty—holds            you (i don’t desire much else.) 2

the hundreds of streets escape into my calves and the muscles of my back. heaps of orange and brown we fall into the full family of it all. out of nowhere it becomes dark. enter rats!

at battery park we are silent. some amazement of joy that we had found our way out that far.3

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