Antipode最新文献

Antipode has become a key platform for engaging with decolonial and anticolonial scholarship, as well as adjacent fields such as Black geographies, Indigenous studies, Latin American feminism, and work on settler-colonialism. African reference points in this literature, however, have been far less common, both in the journal and more broadly in radical geography. Recognizing that there are several loci of enunciation for decolonial and anticolonial work, we committed to curating a series of conversations with and interventions by leading scholars from Africa and its diaspora associated with these epistemic and political projects. This long-read article, a first for the journal, brings these conversations and interventions together, highlighting the power of each as well as the common threads that connect them.

Black women in the US South have carried forward the legacy culinary and care traditions of their mothers, grandmothers, and ancestors from Africa and the African diaspora. In this paper, we extend Katherine McKittrick's concept of aesthetic labor—the “music, groove, text, poem, photo” that make Black consciousness and life possible on its own terms—to legacy cooking. Based on community desires to document and preserve their food knowledges and the role of food sharing in their lives, we highlight testimony from conversations and interviews with a tightly woven community in the South Carolina Midlands, demonstrating how care and cultural production are entwined through practices of food sharing that advance food justice. The spaces and relationships curated through ancestral recipes, culinary delights, and the call to care for and feed one another enact legacy cooking as gustatory “waveforms” and “grooves” that push back against racial oppression by radically celebrating Black life.

The popular economy is a subjective economic community in Nicaragua. It is sustained by the imaginative and material labors of worker-producers organized in households, cooperatives, and other self-managing associations. This article demonstrates the popular economy's importance to the format of work, wealth, and welfare in contemporary Nicaragua. It situates the popular economy within the larger state and partisan project of 21st century Sandinista welfare developmentalism. It examines the contradictions within and between the cooperative movement and MEFCCA, a state agency established to foster the growth of popular economy associations. It argues that subjective economic communities like Nicaragua's “popular economy” are indeterminate: they have no political essence that can be disentangled from the wider social contexts in which they are inevitably imagined and enacted.

The popular economy is a subjective economic community in Nicaragua. It is sustained by the imaginative and material labors of worker-producers organized in households, cooperatives, and other self-managing associations. This article demonstrates the popular economy's importance to the format of work, wealth, and welfare in contemporary Nicaragua. It situates the popular economy within the larger state and partisan project of 21st century Sandinista welfare developmentalism. It examines the contradictions within and between the cooperative movement and MEFCCA, a state agency established to foster the growth of popular economy associations. It argues that subjective economic communities like Nicaragua's “popular economy” are indeterminate: they have no political essence that can be disentangled from the wider social contexts in which they are inevitably imagined and enacted.

This article engages race, infrastructural violence, and spatial memory in Ferguson, Missouri—the St. Louis suburb where police killed 18-year-old Michael Brown, Jr. in August 2014. It examines Black communities' use of blockades, space-based protests, and infrastructural disruption in Ferguson before and after the teenager's execution. It argues that Black subjects deploy tactics of spatial intervention not only to claim space in Ferguson but also to haunt its geography and collective memory. I interrogate how Black people disrupt space to remember and expose the legacies of racialized violence in the local geography. These disruptive practices—what I call “haunting interruptions”—impede infrastructures to indict the racist logics undergirding (sub)urban life and to perform a public recollection of irreparable, place-based violence. Examining historical and contemporary protests in Ferguson, I showcase how Black subjects employ haunting as an essential mode of refusal and critical memory in anti-Black geographies.

This article offers a novel framing for enquiring the deep entanglement between Israel and Western-led global centers of domination. Moving beyond geopolitical reasonings and historical analogies, it locates this relationship within a dynamic space of homological correspondence, positioning Israel as its frontier. This space refers to a historicized relationship binding Israel and global centers through a shared infrapolitical plane underwriting colonial-capitalist modernity. The framing precludes exceptionalizing Palestine/Israel while carving out space attentive to political continuities, expansions, and frictions. Reflecting on center-frontier relations and engaging notions of exception, (in)security, and political violence across political geography, critical security studies, and settler colonial studies, the article reveals two interrelated movements encapsulated in the wave metaphor: one locating Israel as a wave-edge of intensification and expansion—colonial, territorial, economic, and military—which, second, constantly reverberates back into global centers realigning them to its forces. It concludes with notes on homological compression after 7 October 2023 and the destabilization of global order.

In 1943, British authorities launched a major operation in Arabia against the desert locust. Considered a threat to food security, teams of troops patrolled the desert to search for the insect and lay poison. Based on British archive documents, I argue that these patrols played a role in the territorialisation of the oil commodity frontier as they provided an opportunity to map and explore southwestern Arabia. British officials believed the patrols conditioned local inhabitants, who were often hostile, to the sight of Westerners and motorised transport. The exertion of modern technology was an act of dominance over “unexplored” space which projected imperial power and reordered social and ecological relations in a way that would assist the frontier movement. By examining this case, I explore the way in which this commodity frontier has a broader set of human and non-human participants.