Capitalist Formations of Enclosure: Space and the Extinction of the Commons

Despite their theoretical and political potential, recent debates on enclosure usually lack an effective consideration of how space is mobilized in the process of dispossession. This article connects the analysis of enclosure's general spatial rationality to a range of illustrations of its particular formations and procedures. Enclosure is understood as one of capitalism's “universal territorial equivalents”, a polymorphous technique with variegated expressions in time but also with a consistent logic that uses the spatial erosion of the commons to subsume non‐commodified, self‐managed social spaces. In response to the ever‐changing nature of commoning, successive regimes of enclosure reshape the morphologies of deprivation and their articulation to other state and market apparatuses in order to meet shifting strategies of capital accumulation and social reproduction. Through a spatially nuanced account of these phenomena, I outline a tentative genealogy of enclosure formations that allows tracking diverse geographies of dispossession across different scales and regulatory contexts in various historical stages of capitalist development.     

From Partisan Universal to Concrete Universal? The Pashtun Tahaffuz Movement in Pakistan

This paper explores the question of universal-particular through the anti-war Pashtun Tahaffuz (Protection) Movement in Pakistan. With its demands couched in the language of pain, rights to life and “dignity”, the PTM mobilises popular Pashtun sentiments as a “partisan universal”: a political formulation which achieves the common good even as it attends to particular interests. However, within the re-formulated urban question in post-9/11 Pakistan, PTM also attempts to make common cause with other ethnic-spatial communities through shared—but situated and differentiated—experiences of dispossession. Thus, the PTM’s “dialectic of experience” is a partisan universal in search of a “concrete universal”: a non-totalising but encompassing and open universality, a universal politics which works through the particularity of specific groups’ experiences. It is in this terrain of political practice, and its attendant theoretical articulations, that we will find the—contingent and processual—resolution of the transition from particularity to universality.     

Playing with Infrastructure like a Carishina: Feminist Cycling in an Era of Democratic Politics

This article discusses transit infrastructure as a site of radical possibility and limitation in an age of participatory democracy across Latin America. I focus on multiple spaces of participation in Quito, Ecuador to elucidate how citizenship and infrastructure are co‐produced through gendered processes. I first analyse city space of Quito from a gendered and infrastructural lens to consider how urban environments are dictated by violence and insecurity. Then, against this backdrop, I explore the spatial strategies of the feminist bicycle collective, Carishina en Bici, which translates from Quechua to “bad housewives that cycle”. Here, I draw on the concept of “deep play” to reveal how public practices in Quito question the equitable impacts of local democratic experimentation. To examine Carishinas’ spatial practices, I focus on an urban alleycat race, the Carishina Race, to show how strategic practices of solidarity reinsert feminist possibilities in urban space.     

This Is Not an Improvisation: Letitia Landon and the Slipperiness of Taxonomy

ABSTRACT

Writing in 2007, in The Wordsworth Circle, Jeffrey Robinson remarked on the “ephemerality” of improvisational poetry, its fundamental resistance to being “preserved.” Printed poetry is typically regarded as “fixed” and static: what any poem represents as improvisation is, at best, only a record, executed in a fixed medium, of a performance whose infinite variability is inherent in the nature of improvisation itself. Partly an homage to Rene Magritte’s This is Not a Pipe (1928–29) and to Michel Foucault’s 1973 essay on that painting, and using as a test case The Improvisatrice (1825), the long poem by Letitia Elizabeth Landon, herself a devotee of interdisciplinary and multimedia performance, this essay considers the physical, structural, and methodological challenges and limitations posed to printed “word art” by works that purport to be, or aspire to the condition of, “improvisations.” The improvisatrice who is the poem’s narrator claims to be both a painter and a songstress, but her “speech,” captured and rendered in printed words by Landon (who ventriloquizes that speech), can neither “be” nor even “represent” a work produced (“performed”) in visual art or vocal song. In her long poem Landon effectively creates a literary trompe l’oeil, an illusion that depends for its “completion” upon the reader’s implied participation in that performative act of completion. In the process, Landon’s poem reveals the fundamental incompatibility of improvisational literary production with the performative nature of improvisation.     

Negotiating Place and Value: Geographies of Waste and Scavenging in Buenos Aires

Abstract: This article focuses on debates over the place and value of waste and waste scavengers in Buenos Aires during and following the economic crisis of 2002 in order to consider how waste functions as a fundamental category for organizing social space. I argue that conceptualizations of waste as both zero value and “matter out of place” need to be combined with a recognition of the commodity potential of waste in order to better understand how waste works to constitute social structures and space. I demonstrate that while the displacement of waste and waste scavengers associated with the crisis opened a space for the transformation of established social relations, in ongoing negotiations, waste continues to be defined as that which belongs elsewhere and is of no value, reinforcing the marginalization of garbage scavengers.     

Material,Political, and Biopolitical Dimensions of “Waste” in California Water Law

California's state constitution prohibits the “wasteful” use of water; however, waste is subjective and context dependent. This paper considers political, biopolitical, and material dimensions of waste, focusing on the role of legal processes and institutions. The paper examines a case involving legal accusations of “waste and unreasonable use” of water by the Imperial Irrigation District in Imperial County, California. The determination that water was being “wasted” justified the transfer of water from agricultural to urban areas. However, defining these flows of water as a waste neglected water's complexity and relationality, and the enclosure of a “paracommons” threatens to bring about negative environmental and public health consequences. The paper shows that the project of discursively labeling certain material resource flows as waste and re‐allocating these resources to correct this moral and economic failure relies upon legal processes, and carries political and biopolitical implications.     

MacIntyre and Nussbaum on Diversity,Liberalism, and Christianity

This article argues that the politics of difference has been unsuccessful in its attempt to liberate itself from the modern politics of universal dignity and self-determination. As a result, theorists who emphasize difference ultimately must find a way to balance a conception of diversity with that of a universal normative ethics. To make this case, I examine the virtue ethics of Alasdair MacIntyre and Martha Nussbaum as two different examples of this tension, one constructing a particularistic virtue ethics around specific traditions, while the other presents a universalistic virtue ethics around universal human experience, thus serving as an example for how the “right” and “left” engage with diversity. There is a common denominator to the virtue ethics of MacIntyre and Nussbaum in that they both go about this by reconstructing an ethics of character out of elements of Aristotle's ethics of virtue in his Nicomachean Ethics as the basis for a model of pluralism and do so within a modern liberal and hence rational–individualist framework. Both are critical of certain elements of Aristotle's thought, while attempting to recover the “true” essence of Aristotelianism. While those who identify with the different political extremes are diverse, one basic premise is that the former believes in the role of tradition and the values of slow change in dialogue with the past, while the latter advocates the good of all individuals within a state that is blind to differences notwithstanding the practices of the past. Each approach faces a significant weakness: tradition is often unable to recognize that social benefits have often been brought about by modern liberalism's rejection of tradition, while universal human experience tends to forget that universal thinking is not universal but is a liberalization of a particular Christian way of approaching the world.     

Making Space for Energy: Wasteland Development,Enclosures, and Energy Dispossessions

This paper analyzes why and how wasteland development narratives persist through an evaluation of wasteland development policies in India from 1970 to present. Integrating critical scholarship on environmental narratives and enclosures, I find that narratives of wastelands as “empty” spaces available for “improvement” continue because they are metaphors for entrenched struggles between the government's shifting visions of “improvement” and communities whose land use practices contradict these logics. Since the 1970s, “improvement” has meant establishing different types of tree plantations on wastelands to ostensibly provide energy security. These projects have dispossessed land users by enclosing common property lands and by providing forms of energy incommensurate with local needs, a trend I term “energy dispossessions”. Factors enabling energy dispossessions include the government's increased attempts to establish public–private partnerships to carry out “improvement” and a “field of observation” constructed to obscure local livelihoods. Unveiling these logics will help to problematize and contest future iterations of wasteland development.     

Undoing Nature: The John Muir Trust's “Journey for the Wild”, the UK,Summer 2006

Abstract: I take as a point of departure for a discussion of the idea of nature the John Muir Trust's much publicised Journey for the Wild which took place in the UK during the summer of 2006. My objective is to explore how, at the same time that the “wild” was performed as a political category through the Journey, replicating the binary nature/society, prevalent norms of nature that depend on that binary, including, ironically, those of John Muir himself, were “undone”. I work with Judith Butler's (2004, Undoing Gender) ideas of “doing” and “undoing” gender and what counts as human, and her link between the articulation of gender and the human on the one hand and, on the other, a politics of new possibilities. Taking her argument “elsewhere”—unravelling what is performed as “wild” and what counts as “nature”—and using as evidence the art of Eoin Cox, the actions of journeyers, extracts from their diaries and from Messages for the Wild delivered to the Scottish Parliament, I suggest that the idea of a working wild points towards more socially just political possibilities than a politics of nature defined through a binary.     

The Tywerrenge as an Artefact of Rule: The (Post) Colonial Life of a Secret/Sacred Aboriginal Object

In this article, I examine an Aboriginal ritual object, the secret/sacred tywerrenge which in many respects lies at the heart of Central Australian Aboriginal religious belief. Given its ritual power, the tywerrenge has always held a special place in the administrative rationalities of both colonial and post-colonial authorities. For certain missionaries, the tywerrenge was seen as an object to be eliminated as it constituted an impediment to Aboriginal “salvation”. For early anthropologists such as Baldwin Spencer, they offered material evidence supporting social evolutionist theories regarding the “staged” transformation of “primitive” religious beliefs into science. More recently, tywerrenge have been subject to an intensive regime of inspection and evaluation by government authorities, museums, and land councils. Indeed, they have come to play a significant role in the enforcement of Australian law under the Aboriginal Land Rights Act since the possession of a tywerrenge can decide the ownership of traditional lands. In short, these religious objects—and the beliefs associated with them—have been co-opted and employed by a variety of authorities in order to achieve a range of governmental ends. In this sense, tywerrenge have been transformed into instruments of colonial and post-colonial rule.     

Enclosures from Below: The Mushaa’ in Contemporary Palestine

This article traces the declining fortunes of the mushaa’, a once‐prominent Levantine culture of common land. Palestinians managed to resist attempts by the Ottoman Empire and the British Mandate to break up the mushaa’. Under Israeli colonization, the remaining commons are now subject to another type of appropriation: individual Palestinian contractors seize hold of mushaa’ land and build on it. This article introduces the concept of “enclosures from below”, whilst looking at the dynamics of seizure of the commons by Palestinian refugees, who once were peasants practising mushaa’ on their lands and are now landless, some having become expert contractors. I show that the contractors consider their actions to be a form of resistance against the settler colonial project, manifested in the advancing of the Wall and settlement expansion. This is described through a case study of the Shu'faat area in Jerusalem. Changing uses of mushaa’ land reflect wider tendencies in the Palestinian national project that has become increasingly individualized.     

Practical Application of an Economic Land Evaluation In Belorussia

The use of an economic evaluation of lands in assigning more equitable production and procurement goals to collective farms is described with particular reference to the farms of Pukhovichi Rayon of Belorussian SSR. In this case the land of the various farms is reduced to a common denominator through the use of “standard land” and “computation land”, taking account not only of soil quality, but of the availability of the basic means of production, such as machinery, and the character of farm specialization.     

Climate coloniality as atmospheric violence: From necropolitics toward planetary mutuality

This response builds with Farhana Sultana's 2022 Political Geography plenary address on “The Unbearable Heaviness of Climate Coloniality” to analyze climate coloniality as an atmospheric form of violence. Drawing on the work of Franz Fanon and Achille Mbembe, I consider how climate coloniality manifests through the logics of necropolitics, including the mutual constitution of abstraction and extraction and the propagation of fraudulent universalisms. I conclude by contemplating how the transgressive solidarity envisioned by Sultana might be cultivated through a planetary mutuality centered on the universal breath and an ethic of being-in-the-world-with-and-through-others.     

Working the Waste Commodity Frontier: Metabolic Value and Informal Waste Work

Ambitions for a European “circular economy” imply waste is becoming an important “commodity frontier”. Increased recycling in Europe has been accompanied by a proliferation of informal waste work. “Southern” geographies of informal recyclers provide resources for interpreting this phenomenon but studies of a commodity frontier in urban waste have tended to focus on moments when informal waste workers are displaced by capital intensive waste management systems. I draw on concepts in world-ecology and materialist ecofeminism to explore the proliferation of informal waste workers in Barcelona and the way their (re)production produces “Metabolic Value”. Informal waste work is shown to emerge and persist as part of a commodity frontier process—where the appropriation of unpaid work from non-commodified spaces is the hallmark of how capitalism secures “Cheap Nature”. The study suggests that, rather than internalising ecological costs, recycling often rests on the appropriation of value from uncommodified spaces.     

New Frontiers of Philanthro‐capitalism: Digital Technologies and Humanitarianism

Digital technologies that allow large numbers of laypeople to contribute to humanitarian action facilitate the deepening adoption and adaptation of private‐sector logics and rationalities in humanitarianism. This is increasingly taking place through philanthro‐capitalism, a process in which philanthropy and humanitarianism are made central to business models. Key to this transformation is the way private businesses find supporting “digital humanitarian” organisations such as Standby Task Force to be amenable to their capital accumulation imperatives. Private‐sector institutions channel feelings of closeness to aid recipients that digital humanitarian technologies enable, in order to legitimise their claims to “help” the recipients. This has ultimately led to humanitarian and state institutions re‐articulating capitalist logics in ways that reflect the new digital humanitarian avenues of entry. In this article, I characterise this process by drawing out three capitalist logics that humanitarian and state institutions re‐articulate in the context of digital humanitarianism, in an emergent form of philanthro‐capitalism. Specifically, I argue that branding, efficiency, and bottom lines take altered forms in this context, in part being de‐politicised as a necessary condition for their adoption. This de‐politicisation involves normalising these logics by framing social and political problems as technical in nature and thus both beyond critique and amenable to digital humanitarian “solutions”. I take this line of argumentation to then re‐politicise each of these logics and the capitalist relations that they entail.     

The Internet of Landlords: Digital Platforms and New Mechanisms of Rentier Capitalism

Digital platforms are a nearly ubiquitous form of intermediary and infrastructure in society. By positioning platforms in the geographical political economy/ecology literature, this paper provides a critical analysis of platforms as a dominant form of rentier in contemporary capitalism. In doing so, I extend this work on rent theory beyond applications to land and nature so that it also includes platforms and data. I argue that the rapid rise of the “X-as-a-service” business model across nearly all sectors of the economy is creating rentier relations by another name. This model is premised on the platform latching onto and inserting itself into the production, circulation, or consumption process, thus creating opportunities to capture value. To better understand the operations and implications of platforms, I outline three key mechanisms: data extraction, digital enclosure, and capital convergence.     

2. IN DEFENSE OF PROVINCIALIZING EUROPE: A RESPONSE TO CAROLA DIETZE

This response to Carola Dietze's critique of Provincializing Europe takes up for examination three key expressions or ideas on which the original argument of the book was founded: hyperreal Europe, historicism, and political modernity. I appreciate the spirit of Dietze's engagement with the book, but I show that her critique is based on a degree of misapprehension of these three central ideas. While clarifying the details and the degree of my disagreement with Dietze, I provide my own critique of Dietze's proposal of “equal histories” by arguing that Dietze has not named or explained the unit with respect to which different histories could be considered equal. I also argue that Dietze's proposals about judging societies only by their “own” standards, and basing human dignity on the idea of a “human nature” that could be seen as a “constant,” do not solve the problems she sees with my book and are themselves open to some serious historical and logical criticism.