This dispatch draws critical parallels between the domestic counterinsurgency strategies of post-World War II America and the enduring legacy of colonial military policing in postcolonial nations. By interrogating how tactics of control—originally deployed in imperial conquests—have been repurposed both within U.S. borders and by postcolonial regimes, the text explores the erosion of community self-defense and the transformation of resistance into passive documentation.

Empire relies on physical violence to maintain control, deploying militarized force to threaten, brutalize, and kill rebels while flattening sites of rebellion. This session will explore the history and persistence of militarized repression, drawing on texts like Frantz Fanon’s On Violence and Julian Go’s Policing Empires. Together, we will strategize ways to confront and defend ourselves against such brutality.

Empire is currently consolidating its grip over emerging fractures in its system, adapting to crises of legitimacy and resource depletion. Key areas where Empire is poised to act are outlined in this dispatch, followed by a framework to begin developing maroon countermeasures designed to resist these strategies.

Building on the argument that racial capitalism is a virulent variant of patriarchal imperialism, this dispatch examines the forms of patriarchal violence at its core: rape and femicide. It outlines how these violences have mutated through their co-evolution with the techniques and technologies of racializing rule and the relentless imperatives of capital accumulation.

This dispatch explores how trauma is weaponized to sustain global apartheid, distorting care into complicity with oppression. Using the figures of a white boy witnessing racial violence and a Black girl navigating its aftermath, it examines how trauma conditions individuals to uphold systems of domination.

This dispatch interrogates the mechanisms of control that sustain Empire. It explores how force, the raw application of strength, transitions into power—an insidious and systemic architecture that perpetuates dominance long after Empire’s forces have withdrawn from the battlefield.

Building on The Desertion of Empire, which theorized the refusal of imperial domination, and The Analytics of Raciality, which examined racialized hierarchies in demography, geography, and history, this dispatch explores the intertwined forces of raciality, imperial extraction, and ecological ruin in the Anthropocene.

In preparation for the relaunch of AGAPE in January 2025, here is the second of a series of dispatches revisiting the histories, theories, and proposals explored in our earlier gatherings. This second dispatch analyzes the first of two defining fractures of Empire in our time: the racial fracture. This fracture delineates a global hierarchy of inferior and superior races, with anti-Blackness at its foundation.

In advance of the relaunch of the AGAPE Seminar & Studio in January 2025, the dispatch below digs deep into the crucial distinction between empires and Empire that was drawn in several sessions but never fully explicated in any single session. Drawing together threads from a number of earlier dispatches, this text puts this distinction in historical context and remarks upon its significance to the journey ahead.

After a brief false start in September 2024, the Against Global Apartheid & Planetary Ecocide (AGAPE) Seminar & Studio, is set to relaunch in January 2025, reenergized and ready to deepen its engagement with radical resistance and (re-)creative world-building. This dispatch outlines the outcomes of the first iteration, charts the course for the second, and calls on collaborators to help shape the journey ahead.

In our time, in the era of Global Apartheid and Planetary Ecocide, what are the freedoms that are denied to peoples by colonialism and racial capitalism? Ay, and how can we form communities that can function as trellises that enable the most abject victims of colonization and racialization to reach those freedoms?

What do we mean by the term community? What makes community for us? Who are we? What makes us?

In curious and troubling ways, we have spent much of our time talking about our responsibilities with regard to our world as if they were individual responsibilities and not responsibilities that are bound with others who are not of our own generation, with our elders and our juniors, with our dead ancestors and our yet-to-be-born descendants.

Those who identify with the forces of Empire are obsessed with home security: securing a home and securing the comforts of home from the surround. Organized against the forces of Empire, those who identify as or with Maroons make themselves at home in the surround.

The agents of Empire would have us believe the lie that it is imperative for us to feed more precise data into our machines and models in order to more accurately predict favorable and unfavorable outcomes.

The truth of the matter is that our choices regarding what to measure, when and where to measure, and how precisely to measure are often responsible for prematurely or belatedly resolving outcomes in favorable or unfavorable ways.

Countering Global Apartheid and Planetary Ecocide means two things. First, it means (re-)constructing and maintaining convivial infrastructures that would enable the migration of peoples from the Grey Zone to the Green Zone in defiance of colonial bordering regimes. On the other hand, it means sabotaging and abolishing the colonial infrastructures that are employed by the Green Zone to extract, extort, and exploit land, labor, matter, energy from the Grey Zone.

“Maroon Infrastructures” are assemblages of administrative statements, technical implements, built environments, and dramatic elements that enable us to engage in direct actions to abolish the impositions of the border, the the police, and the prison.

Looking at the matter from one side, the task is to deconstruct the “Ordered World” — the colonial world with its determinate demographics, separable geographic locales, and historiographic eventualities.

Looking at the matter from another side, the task (re-)construct an “Entangled World” — a convivial world characterized by demographic indeterminacies, geographic non-localities, and historigraphic non-eventualities.

There are waves of colonization; then there are decolonial movements; and then there is the (de)colonial continuum composed of the social fabrics affected by these two alternating vibrations.

Waves of colonization rend and tatter social fabrics; they are destructive vibes, bad vibes.

Decolonial movements weave and mend social fabrics; they are reparative vibes, good vibes.

Simply put, the bad vibes and the good vibes don’t jive.

It all clicked for me with a quote from Bertolt Brecht, “We often speak of the violence of a river overflowing but less of the violence of the banks that confine it.”

Consider, for instance, the Grand Canyon, whose natural, yielding banks have given way to the flow of the Colorado River over the course of millennia, and contrast that with the Old River Control Structures engineered along the Mississippi River, violently keeping that great river in check, at least until the great river finally rages against with enough force to violently wreck its engineering.