Antipode最新文献

In this article, I offer an innovative approach to examining the reproduction of commoning in the longue durée. I adopt a broad, but fundamentally spatial, understanding of commoning and enclosure that recognises not only the material but also the political, socio-cultural, and labour commons. This allows for the identification of both the diversity of commoning practices and institutions and how enclosure has shaped these new commons. Drawing on ethnographic fieldwork, I integrate the concepts of “threshold spatiality” and the “commons circuit” to describe how commoning practices have been adapted to new spatialities following enclosure. The reproduction of commoning in various forms in the Basque Country illustrates what I call “resilient commoning” practices over centuries of political-economic change. In doing so, I offer a narrative that moves beyond the debate over the Basque Country being historically egalitarian or stratified, instead focusing on the dialectical processes of commoning and enclosure.

This paper progresses research on resistance in the context of financialisation by drawing on various social reproduction legacies. I explore how social reproduction theory offers conceptual and methodological tools that can deepen research on de-financialisation and resistance against predatory finance. Expanding upon relational approaches to social reproduction, this paper frames “the financialisation of social reproduction” as the dialectics between the reproduction of financialised capitalism and the regeneration of life. This supports a perspective on resistance through the identification and analysis of the interplay between the objective and subjective limits to the financial extraction from life. I examine how methodologies like “counter-topographies” can demystify financialisation while supporting the cultivation of alternative geographies of finance. Through “financial counter-topographies”, I explore how global reproductive entanglements contradictorily fragment working-class interests across space while creating conditions to envision and cultivate de-alienated financial landscapes. This approach seeks possibilities for collective action and international collaborations beyond financialisation.

Recent transformations in the political economy of housing—particularly the corporatisation, concentration, and financialisation of landlording—paradoxically intensify both the atomisation of the tenant experience and the potential for organised tenants to exercise structural power. This potential collective power, however, is not self-actualising. Building on two years of participatory action research and one year of operational data from the California-based Tenant Power Toolkit (TPT), we attempt to address this conjunctural possibility. We conceptualise tenants as debtors and identify new solidarities emerging from a pandemic era landscape which has left many tenants, particularly Black tenants, deeply indebted to national corporate landlords. We discuss the TPT as a piece of legal mutual aid which both responds to the immediate imperatives of combatting eviction within the existing landscape, and we argue, helps provide the basis for advancing the work of tenant organising across scales and geographies.

This paper examines the relationship between property and citizenship by engaging in a genealogy of one property in Portland, Oregon, “Block 16”, which details how this property was first enacted and then maintained into the 21^st century. The paper foregrounds how normative definitions of liberal subjectivity were applied to Indigenous peoples originally living on this land, as well as valuations of citizenship for marginalised renters and the residents of a homeless encampment “illegally” occupying this property, to justify the dispossession and displacement of the groups using this same plot of land over time. I argue that the spatial enactment and maintenance of private property is contingent upon producing political subjects demarcated as “improper”, deviants from the normative or ideal liberal subject and citizen. To highlight how property shapes propriety, the paper engages in landscape analysis to reveal how the social relations producing land as property rely upon representations of impropriety and moral deficit to maintain the ownership model of private property against the historical use values of the land.

The transition to a neoliberal economy that has been happening in Northern Canada has promised increasing control over resources to residents. Yet, the neoliberal approach carries significant risk, especially as it attempts to extract profit from failed and abandoned public projects—what Anna Tsing calls “salvage accumulation”. In Churchill, Manitoba, the primary economic drivers—shipping and tourism—have turned the town as a place into a particular type of salvage commodity. Built upon abandoned infrastructure, non-human nature, the collapse of other industries, and the changing climate, these industries rely upon the overall place image of Churchill to bring non-market goods into the commodity process. This process removes local control of place image (and experience) yet still embeds the risk of the venture in the location itself. Salvage accumulation as an entrepreneurial practice unequally distributes the risk onto residents while allowing the profits to accrue elsewhere.

Given the rising number of evictions in the United States, self-organised and housing-insecure tenants actively fight back against their harassment and displacement. Because of the high rate of informal evictions, housing struggles between tenants and landlords are not only fought in courts; they often take place at the homes that they themselves and their landlords occupy. How do precariously housed tenants resist their displacement, and turn domestic spaces into spaces of tenant protest and resistance? This article examines the performative capacity of residential buildings in tenant direct actions in Los Angeles. By protesting at their own homes and those of their landlords, tenant groups claim control over their domestic spaces and establish a direct correlation between the lavish lifestyles of their landlords and their own unliveable conditions. The performativity of residential buildings during actions emphasises the violence of landlord harassment and forced evictions, turns personal experiences of housing insecurity into public spectacles, and enacts corrections to power imbalances in rental arrangements. More than sites of collective actions, residential spaces provide material evidence of tenant exploitation and a means of visualising tenant power.

This paper proposes new perspectives on anarchism, indigeneity, and Afro-descendent struggles, by discussing the case of Brazilian anarchists’ commitment to luta afroindígena. They mean by this term the intersection of indigenous and Afro-descendant resistances for the recognition of land, against the violence of states, agribusiness, and extractivism. I argue that this case offers key insights to radical geographies, and to the broader field of decolonial scholarship, to challenge cultural and racial essentialisms by connecting different militant traditions. I also argue that, taking inspiration from indigenous thought and socio-territorial practices of broader Latin American social movements, these cases enhance decolonial bids for “decolonising methodologies” by showing the importance of starting from practices before theory. My arguments are based on documentary work on past and present relations between anarchism and decoloniality in Latin America/Abya Yala, on personal militant work in Brazil/Pindorama, and on a sample of qualitative interviews with activists.

In Dar es Salaam, an aesthetic politics of landscape shaped by the coloniality of space is central to middle-class boundary work that drives the city's middle classes to congregate in the city's northern suburbs. The colonial city was divided into three racially marked zones that became known as uzunguni, uhindini, and uswahilini (the place of the European, Indian, and African, respectively). The coloniality of space remains as the spatial residue of this colonial enframing. It endures in an aesthetic politics of landscape in which ideas about what, and who, makes good urban space in terms of architecture, topography, and planning, and who deserves to live where. The paper examines how middle-class suburban residents’ mobilisation of the coloniality of space naturalises existing social and spatial hierarchies in the city.

This paper aims to unfold how peripheral reindustrialisation in Central and Eastern Europe (CEE) produced multiple marginalities in local spaces. Relying on a cultural political economic (CPE) approach, we analyse how the imaginary of reindustrialisation encompassed the discourses on development and the strategies and practices of powerful agents of economic restructuring in an old mining town of Hungary, which entailed new dimensions and depths of poverty. By discussing the changing labour, housing, and environmental conditions of the local poor, we relate structural changes to the changing conditions of social reproduction and local history, and highlight how the new economic trajectory produced marginalised spaces within a dynamic region. In this way, we also extend CPE-guided research more to the realms of social reproduction and ethnic social relations to get a more fine-grained understanding of inequalities rooted in peripheral industrialisation and scrutinise prevailing narratives of economic development in CEE.

This article analyses data at the intersection of digital geographies, critical data studies, and Black studies to bring clarity to relations, differences, and frictions between Black knowledge-making and common data practices. I highlight artist Tonika Lewis Johnson's project, Inequity for Sale, and detail a genealogy of the data she uses in this project to illustrate how she situates these data within the afterlives of slavery. Drawing from Avery Gordon's theorisation of haunting and ideas towards absences and erasures in Black archival practice, I argue that absences in data can lead to narratives that focus on violence as a singular historical event that is isolated from a larger history of violence. I suggest that bringing a curiosity to these absences, rather than dismissing them or framing them as oversights, can help re-situate data within a broader temporal-relational context that brings a sense of Black humanity to the fore.