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Автор: Grafiati

Опубліковано: 27 липня 2024

Оновлено: 29 липня 2024

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1

Madley, Benjamin, and Edward D. Melillo. "California Unbound." California History 100, no. 3 (2023): 24–56. http://dx.doi.org/10.1525/ch.2023.100.3.24.

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An enduring focus on African American chattel slavery, the U.S. Civil War, and sharecropping in the South has failed to collectively address the varieties of unfree labor and their abolitions in the trans-Mississippi western United States. By exploring systems of servitude and their termination in California and the wider Pacific World, this essay reframes the Age of Abolition. It describes the rise and fall of labor regimes that bound California Indians, African Americans, Chileans, and Chinese women. Citing Chinese-, English-, and Spanish-language sources from a variety of archives and libraries, this article expands the chronology, geography, and actors of the Age of Abolition. Finally, it suggests trajectories for rethinking this momentous transition from Pacific World and western U.S. vantage points to suggest the need for a global history of abolition.

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2

Reyes, Jessica, and René Reyes. "Abolition Economics." Michigan Journal of Race & Law, no. 29.1 (2024): 69. http://dx.doi.org/10.36643/mjrl.29.1.abolition.

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Over the past several decades, Law & Economics has established itself as one of the most well-known branches of interdisciplinary legal scholarship. The tools of L&E have been applied to a wide range of legal issues and have even been brought to bear on Critical Race Theory in an attempt to address some of CRT’s perceived shortcomings. This Article seeks to reverse this dynamic of influence by applying CRT and related critical perspectives to the field of economics. We call our approach Abolition Economics. By embracing the abolitionist ethos of “dismantle, change, and build,” we seek to break strict disciplinary habits of modelling and identification, destabilize value systems implicit in mainstream economics, model society more fully as made up of interconnected humans, and develop a richer and more realistic understanding of racialized economic inequality, hierarchy, and oppression. We argue that, contrary to accepted disciplinary conventions, such an endeavor does not introduce new (inappropriate) ideological content into (objective) economics; rather, this endeavor is necessary to fully reveal the ideological content already embedded in mainstream economics as it is currently practiced, and the consequences of that embedding in supporting the functioning of systems of racial capitalism and racial injustice. We believe that imagining the possibility of a different economics—an Abolition Economics—can be an act not only of resistance but, crucially, of freedom-making.

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3

Rossi, Benedetta. "The Abolition of Slavery in Africa's Legal Histories." Law and History Review 42, no. 1 (February 2024): 1–29. http://dx.doi.org/10.1017/s0738248023000585.

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AbstractThis introduction contextualizes the special issue's articles in the broader continental dynamics. It discusses the Eurocentric bias of the historiography and suggests that the view that Europe was responsible for the legal abolition of slavery in Africa should be nuanced and qualified. Some independent African polities abolished slavery before Europe's colonial occupation. Nowhere did European abolitionists encounter a tabula rasa: African polities had complex jurisdictions, oral or written, which formed the normative background against which slavery's abolition should be studied. To do so, however, it is misleading to imagine abolitionism as a unitary movement spreading globally out of Europe. What happened differed from context to context. Normative systems varied, and so did abolition's legal processes. This introduction examines the dynamics that led to the introduction and implementation of anti-slavery laws in African legal systems. It recenters the analysis of the legal abolition of slavery in Africa around particular African actors, concepts, strategies, and procedures.

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4

Bourque, Yves. "Prison Abolition." Journal of Prisoners on Prisons 1, no. 1 (December 1, 1988): 23–38. http://dx.doi.org/10.18192/jpp.v1i1.5455.

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5

Gillespie, Kelly, and Leigh-Ann Naidoo. "Abolition Pedagogy." Critical Times 4, no. 2 (August 1, 2021): 284–312. http://dx.doi.org/10.1215/26410478-9093094.

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Abstract As the South African student movement of 2015–16 began to develop a deeper critique of the character of the transition out of apartheid and its minimal effect on the institutions of colonialism and apartheid, the administrators of postapartheid universities worked with the managers of the security infrastructure of the state to orchestrate a national police shutdown of the student and worker movement. This essay is an effort to sustain an objection to that coordinated effort, and to work through a proposal for how the new managers of the postapartheid state and university could have—should have—acted otherwise. This proposal is called abolition pedagogy, a refusal of the long-standing relationship between education and violence, and a reading of the pedagogic labor involved in antiviolence work. In the midst of the recent student protests, a 1969 exchange of letters between Theodor Adorno and Herbert Marcuse—in which Adorno justifies his having “called the police” on the student movement in Germany—was used to justify calling the police on South African students some fifty years later. This article unpacks the citation, and uses Adorno's own commitment to critique as a “force field” to show up the limitations of his position, and to call for a different mode of engagement with the difficulties and possibilities of ongoing struggle. Adorno's “force field” is contrasted with his poor reckoning with jazz and his inability to see the work of critique in jazz and by implication in many other forms. Abolition pedagogy pursues a transformative orientation to histories of violence, asking how to sustain strategies for their unmaking.

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6

Mindel, Gabriel Saloman. "Performing Abolition." Resonance 2, no. 3 (2021): 411–26. http://dx.doi.org/10.1525/res.2021.2.3.411.

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In 1952, having been barred from crossing into Canada by the US government, the internationally renowned singer and activist Paul Robeson staged a concert directly on the border, performing to tens of thousands of people from both nations. Robeson’s voice transgressed national boundaries where his body could not, and in doing so he enacted a prefigurative moment of the border’s dissolution. This paper considers the possibility of border abolition through an engagement with Robeson’s political artistry and his diverse modes of media activism. Recent border scholarship has reoriented its study of the border as a strictly material site, approaching it instead as a system of interrelated social processes that work to determine people’s legal and social status. Thus, rather than looking at the Canada–US border as something fixed in space and time, its historical formation can be seen as a contingent process, one with a multitude of related effects on other political and social histories, including resistance to settler-colonialism and the abolition of the slave trade. With his concerts at the border, Robeson produced a phenomenological experience of border crossing for his transnational audience, leaving us with a powerful precedent from which we can now imagine borders otherwise.

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7

Chaganti, Seeta. "Boethian Abolition." PMLA/Publications of the Modern Language Association of America 137, no. 1 (January 2022): 144–54. http://dx.doi.org/10.1632/s0030812921000870.

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8

Gusterson, Hugh. "Narrating Abolition." Bulletin of the Atomic Scientists 65, no. 3 (January 2009): 13–18. http://dx.doi.org/10.2968/065003003.

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9

WINTER, S. "Transatlantic Abolition." Novel: A Forum on Fiction 40, no. 1-2 (March 1, 2006): 178–83. http://dx.doi.org/10.1215/ddnov.040010178.

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10

Holt, T. C. "Explaining Abolition." Journal of Social History 24, no. 2 (December 1, 1990): 371–78. http://dx.doi.org/10.1353/jsh/24.2.371.

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11

Moore, Mike. "Abolition web." Bulletin of the Atomic Scientists 53, no. 2 (March 1997): 2. http://dx.doi.org/10.1080/00963402.1997.11456705.

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12

Schell, Jonathan. "The abolition." Washington Quarterly 20, no. 3 (September 1997): 143–51. http://dx.doi.org/10.1080/01636609709550266.

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13

Eudell, Demetrius Lynn. "Transforming Abolition." Reviews in American History 31, no. 2 (2003): 220–27. http://dx.doi.org/10.1353/rah.2003.0027.

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14

Iwai, Yoshiko, Zahra H. Khan, and Sayantani DasGupta. "Abolition medicine." Lancet 396, no. 10245 (July 2020): 158–59. http://dx.doi.org/10.1016/s0140-6736(20)31566-x.

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15

Purifoy, Danielle. "Dear Abolition." Desirable Futures 23, no. 2 (May 9, 2024): 166–68. http://dx.doi.org/10.7202/1111256ar.

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<p>In the wake of her uncle’s 2021 death from COVID-19 in a Michigan prison, Danielle Purifoy reflects on what his life and art taught her about abolition, and what kind of place could have given him a different life…and death.</p><p> </p>

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16

Ansfield, Bench, Rachel Herzing, and Dean Spade. "Abolition Infrastructures." Radical History Review 2023, no. 147 (October 1, 2023): 187–203. http://dx.doi.org/10.1215/01636545-10637246.

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Abstract Over the past two decades, transformative justice has gained momentum as an organized effort to answer contemporary abolitionism’s thorniest question: How can a society handle the problem of harm without resorting to punishment? The movement has sought to develop responses to harm and violence that reject retribution and instead emphasize accountability, repair, care, and attention to the systemic roots of violence. In large part because the movement took form in explicit rejection of the state’s administration of justice, the work of transformative justice has most frequently been done on an unpaid basis of mutual aid. Here’s a movement that has germinated in collective homes, borrowed office spaces, online forums, activist convenings, parks—in other words, in the abolitionist commons. As transformative justice has gained currency over the course of the pandemic, its ideas have been taken up in new realms, including the university, the nonprofit, the prison, and the courts. The current moment is ripe for taking stock of where the movement is right now, and where it is going. What does it look like to build toward abolition infrastructures or infrastructures of collective care? How might an abolitionist theory of the state guide this work?

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17

Teed, Patrick. "Whither Abolition?" differences 34, no. 2 (September 1, 2023): 27–57. http://dx.doi.org/10.1215/10407391-10713805.

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This article proposes that a brutal empiricism, constituted in abolitionism’s originary iterations, authorizes contemporary abolitionist politics, interrogating how the focalization of the prison over slavery reveals politicallibidinal investments in the reproduction of antiblackness. It argues that asserting the prison as the object of abolition both presumes and reifies an antiblack historiography, repeating the ruse of Emancipation (therefore imagining racial slavery to be a historical condition) while simultaneously deploying slavery’s idiom to animate a contemporary postracial politics. To arrive at this critique, the essay offers an analysis of the epistemic brutality subtending abolitionist politics during the long nineteenth century to put pressure on its circulation within ostensibly radical political imaginaries today. In other words, it argues that just as the originary abolitionists distorted the political demands of the enslaved to consolidate liberal humanism, so, too, do contemporary deployments of abolition similarly sediment enslavement as a regime of power.

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18

Cohen, Avner. "Marx—from the abolition of labour to the abolition of the abolition of labour." History of European Ideas 17, no. 4 (July 1993): 485–502. http://dx.doi.org/10.1016/0191-6599(93)90137-f.

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19

Rufo, John. "The Rhetoric of Abolition: Metonymy and Black Feminism." Diacritics 50, no. 3 (2022): 30–57. http://dx.doi.org/10.1353/dia.2022.a908407.

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Abstract: In light of Ruth Wilson Gilmore’s call that abolition means to “change everything,” how might we understand an abolitionist literary method? An abolitionist literary method dials into the language of critiquing prisons. This essay contends that recent developments in U.S. discourse concerning prison reform and prison abolition rely on the distinction between metaphor and metonymy. As rhetorical tropes, metaphor and metonymy both operate by means of figurative language. Metaphor creates a parallel formation between terms, popular in prison reformist language (i.e. “prison as labor,” “prison as slavery,” “schools as prisons,” or “black holes as prisons”), while metonymy demonstrates a network between materially related sites, persons, and objects (as in “flesh,” “black holes,” or “the Prison Industrial Complex”) more central to the rhetoric of prison abolition. Following Emily Apter’s critique of Fredric Jameson’s “carceral metaphors,” I demonstrate these distinctions between metaphor-reform and metonymy-abolition through textual analysis of a Black feminist archive by considering the work of Ruth Wilson Gilmore, Hortense Spillers, Saidiya Hartman, George Jackson, Evelynn Hammonds, and Assata Shakur. These different thinkers employ metonymy to illuminate theoretical possibilities for abolition through economics, flesh, motherhood, intimacy, sexuality, and physics over a period of thirty years. That being said, none of these writers define their work by the principal status given to metonymy, and this essay seeks to bring together their interventions through this rhetorical trope. I propose that abolition’s stretch through metonymy is central to an abolitionist literary method, provoking the animated reconsideration of language-use by scholars and activists. While not eliding metaphor entirely, this historical materialist work demonstrates that the careful elaboration of words and phrases becomes more robustly anti-carceral when one indexes where, how, and why metaphor and metonymy contract or extend imaginative political possibility.

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20

Gabriel, Kay. "Abolition as Method." Dissent 69, no. 4 (September 2022): 145–50. http://dx.doi.org/10.1353/dss.2022.0086.

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21

Janak, Jaden. "(Trans)gendering Abolition." GLQ: A Journal of Lesbian and Gay Studies 28, no. 2 (April 1, 2022): 259–76. http://dx.doi.org/10.1215/10642684-9608175.

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Abstract Black trans people are made visible within dominant media coverage as spectacularized subjects, often coming into view only on being violated by the state and its actors. Yet and still, Black trans counter-hegemonic conceptions of PIC abolition continue to be created amidst this background of terror. Through a close reading of texts, including Janet Mock's Redefining Realness, Cheryl Dunye's Stranger Inside, Jac Gares's Free CeCe!, and songs by Jay-Marie Hill, this article asserts that these works constitute an intellectual archive of Black trans geographies. These geographies challenge the notion of carcerality by offering abolitionist visions of communal care and connectivity. By understanding the role of art in the proliferation of abolitionist struggle, we can appreciate abolition as a gender struggle and encounter more nuanced depictions of Black trans life.

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22

Barber, Tiffany E., and Adrian L. Burrell. "Looking for Abolition." Southern Cultures 27, no. 3 (2021): 32–41. http://dx.doi.org/10.1353/scu.2021.0040.

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23

Janak, Jaden. "Abolition is here." Communication and Critical/Cultural Studies 18, no. 3 (July 3, 2021): 285–86. http://dx.doi.org/10.1080/14791420.2021.1953700.

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24

Dorrien, Gary. "The New Abolition." Kirchliche Zeitgeschichte 33, no. 1 (February 12, 2020): 89–102. http://dx.doi.org/10.13109/kize.2020.33.1.89.

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25

Cranston, Alan. "Commit to abolition." Bulletin of the Atomic Scientists 57, no. 1 (January 1, 2001): 39–41. http://dx.doi.org/10.2968/057001016.

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26

Travers, Tony. "London after abolition." Local Government Studies 16, no. 3 (May 1990): 105–16. http://dx.doi.org/10.1080/03003939008433528.

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27

Cranston, Alan. "Commit to abolition." Bulletin of the Atomic Scientists 57, no. 1 (January 2001): 39–41. http://dx.doi.org/10.1080/00963402.2001.11460413.

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28

Jordan, R. "Quakers and Abolition." Journal of American History 101, no. 4 (March 1, 2015): 1266–67. http://dx.doi.org/10.1093/jahist/jav074.

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29

Huntley, Wade L. "THE ABOLITION ASPIRATION." Nonproliferation Review 17, no. 1 (March 2010): 139–59. http://dx.doi.org/10.1080/10736700903484710.

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30

Hernández, Kelly Lytle. "Amnesty or Abolition?" Boom 1, no. 4 (2011): 54–68. http://dx.doi.org/10.1525/boom.2011.1.4.54.

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Convicts and undocumented immigrants are similarly excluded from full social and political membership in the United States. Disfranchised, denied core protections of the social welfare state and subject to forced removal from their homes, families, and communities, convicts and undocumented immigrants, together, occupy the caste of outsiders living within the United States. This essay explores the rise of the criminal justice and immigration control systems that frame the caste of outsiders. Reaching back to the forgotten origins of immigration control during the era of black emancipation, this essay highlights the deep and allied inequities rooted in the rise of immigration control and mass incarceration.

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31

Coyle, Michael J., and Judah Schept. "Penal Abolition Praxis." Critical Criminology 26, no. 3 (July 10, 2018): 319–23. http://dx.doi.org/10.1007/s10612-018-9407-x.

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32

Ajari, Norman. "Phallicisme et abolition." Multitudes 88, no. 3 (September 27, 2022): 87–93. http://dx.doi.org/10.3917/mult.088.0087.

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33

Bigé, Emma, Yves Citton, and Camille Noûs. "Abolition, justice, transformation." Multitudes 88, no. 3 (September 27, 2022): 54–56. http://dx.doi.org/10.3917/mult.088.0054.

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34

Borelli, N. "Abolition not reform." JAMA: The Journal of the American Medical Association 253, no. 3 (January 18, 1985): 397. http://dx.doi.org/10.1001/jama.253.3.397.

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35

Borelli, Nelson. "Abolition Not Reform." JAMA: The Journal of the American Medical Association 253, no. 3 (January 18, 1985): 397. http://dx.doi.org/10.1001/jama.1985.03350270095030.

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36

M, Shanmugavalli. "Abolition of Caste and Abolition of Alcohol in Udumalai Narayanakavi Songs." International Research Journal of Tamil 4, S-19 (December 10, 2022): 363–69. http://dx.doi.org/10.34256/irjt224s1954.

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Udumalai Narayanakavi is a great lyricist. Rationalist thinker. In his songs, he clearly mentioned humanity and the values of life. It is noteworthy that the ideas of social reform prevailed in his thought-provoking songs. The way he recorded his strong views on society in his songs sets him apart from other poets. From time to time, luminaries and wise men have worked hard to eradicate caste and alcoholism. Nevertheless, Periyar’s policies inspired them to abolish them and reform the people. Udumalai Narayanakavi, who followed Periyar's ideals, used his rational thoughts in his movie screen songs. Through this, he was actively engaged in removing the social weeds of caste and alcohol which had been prevalent among the people. Udumalai Narayana Kavi, a multi-faceted and socially conscious person, has been praised and appreciated for his use of his songs as a tool to make people aware of the evils of caste, alcohol, etc., and the need to eradicate them. This article narrates Udumalaiyar's impressions about caste and alcohol in the songs of the film that reach out to the people easily.

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37

Basuki, Hardo. "The Impact of the Abolition of tax credit on ex-dividend day abnormal returns in the united kingdom (uk) market." Gadjah Mada International Journal of Business 8, no. 2 (June 12, 2006): 201. http://dx.doi.org/10.22146/gamaijb.5620.

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The ex-dividend day returns are composed of the capital gains component and the dividends component. This study mainly examines the relationship between the 1997 abolition of the tax-credit and the ex-dividend day abnormal stock returns in the UK market (London Stock Exchange). The 1997 abolition of the tax credit on dividend effectively reduced the income of pension funds and other tax-exempt shareholders who had a strong preference for dividends. This study finds that the ex-day abnormal returns (AR) declined from +0.0580 percent during the pre-abolition periods to -0.1459 percent during the post-abolition periods. This decline is statistically significant with a t-value of 2.0431. From these results it would appear that the ex-dividend day AR changed following the 1997 abolition of tax credits on dividends. Moreover the comparison tests of ex-day drop-off ratios between pre-and post-abolition periods show that drop-off ratios for all dividend yield groups increased significantly from 0.519 in the pre-abolition periods to 0.574 over the post-abolition periods with a t-value of 2.183. Thus, the decrease on ex-day AR was further supported by a significant increase in the average price-drop to dividend ratios.The decline in the ex-day AR for the post-abolition periods seems to be driven primarily by quintile 5 (the highest dividend yield quintile). Quintile 5 exhibits strong dividend preference and this preference is likely caused by the imputation system that provides a tax advantage to the tax exempt shareholders. This finding appears to suggest that the highest dividend yield securities are likely to be held by tax-exempt investors such as pension funds that were affected by the abolition of the tax credits on dividend.

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38

Anthony, Thalia, Vicki Chartrand, and Tracey McIntosh Ngāi Tūhoe. "Anti-colonial Carceral Abolition." Journal of Prisoners on Prisons 29, no. 1-2 (December 3, 2020): 147–49. http://dx.doi.org/10.18192/jpp.v29i1-2.4972.

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39

Anthony, Thalia, Vicki Chartrand, and Tracey McIntosh Ngāi Tūhoe. "Anti-colonial Carceral Abolition." Journal of Prisoners on Prisons 28, no. 2 (August 10, 2020): 186–88. http://dx.doi.org/10.18192/jpp.v28i2.4819.

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40

Maynard, Robyn. "Police Abolition/Black Revolt." TOPIA: Canadian Journal of Cultural Studies 41 (December 2020): 70–78. http://dx.doi.org/10.3138/topia-009.

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41

Davidson, Howard S. "Prisoners on Prison Abolition." Journal of Prisoners on Prisons 1, no. 1 (December 1, 1988): 1–4. http://dx.doi.org/10.18192/jpp.v1i1.5445.

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42

Clarke, Aaron. "Songs of school abolition." Curriculum Inquiry 52, no. 2 (March 15, 2022): 108–28. http://dx.doi.org/10.1080/03626784.2022.2041980.

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43

Clarke, Aaron. "Songs of school abolition." Curriculum Inquiry 52, no. 2 (March 15, 2022): 108–28. http://dx.doi.org/10.1080/03626784.2022.2041980.

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44

Rogers, Katherin A. "The Abolition of Sin." Faith and Philosophy 19, no. 1 (2002): 69–84. http://dx.doi.org/10.5840/faithphil200219110.

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45

Sandler, Matt. "The necessity of abolition." Soundings 78, no. 78 (August 1, 2021): 109–23. http://dx.doi.org/10.3898/soun.78.09.2021.

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The international outpouring of abolitionist sentiment in the aftermath of the murder of George Floyd in Minneapolis in the spring of 2020 came as a surprise even to experienced activists and researchers. The context of the pandemic had thrown into stark relief the consequences of fraying commitments to social welfare and excess commitments to security, policing, and incarceration. This essay argues that the moment laid bare the necessity of abolition, not only of police and prisons but also of the industries which exacerbate ecological disaster. To support this argument on the basis of political theory and intellectual history, it returns first to W.E.B. Du Bois's account of "abolition-democracy" as prompted by a recognition of necessity. The essay then goes on to define "necessity via the philosophical dialectic of freedom and necessity, before finding that conception of abolition as necessity expressed in nineteenth century Black abolitionist thought. It concludes by returning to the present, in which the pathological freedoms of neoliberalism seem to call up the necessity of abolition in response.

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46

Lapsansky, Emma, and Mark Perry. "First Family of Abolition." Women's Review of Books 19, no. 5 (February 2002): 22. http://dx.doi.org/10.2307/4023797.

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47

Wright, Wendy L. "Intimate Justice through Abolition." New Political Science 42, no. 3 (July 2, 2020): 455–58. http://dx.doi.org/10.1080/07393148.2020.1817678.

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48

Robertson, James E., and Roger E. Schwed. "Abolition and Capital Punishment." Journal of Criminal Law and Criminology (1973-) 76, no. 2 (1985): 553. http://dx.doi.org/10.2307/1143625.

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49

Rensink, Ronald, Sogol Ghattan-Kashani, and Emily Cramer. "Abolition of Search Asymmetry." Journal of Vision 18, no. 10 (September 1, 2018): 641. http://dx.doi.org/10.1167/18.10.641.

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50

Watson, R. L. "Abolition, Violence, and Rape." Safundi 7, no. 2 (April 2006): 1–14. http://dx.doi.org/10.1080/17533170600107201.

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