The slogan has been used since the 1990s across the world, from Eastern Europe to South Africa. In 2004, the United Nations used it as the theme for International Day of Disabled Persons. See →.
Christopher M. Kelty, The Participant: A Century of Participation in Four Stories (University of Chicago Press, 2019), 1.
Michel Foucault, “Alternatives to the Prison: Dissemination or Decline of Social Control?” Theory, Culture & Society 26, no. 6 (December 2009): 16.
Tiziana Terranova, Network Culture: Politics for the Information Age (Pluto Press, 2004).
Stefano Harney and Fred Moten, The Undercommons: Fugitive Planning & Black Study (Minor Compositions, 2013), 54.
See Giorgia Doná, “The Microphysics of Participation in Refugee Research,” Journal of Refugee Studies 20, no. 2 (June 2017); and Tania Kaiser, “Participation or Consultation? Reflections on a ‘Beneficiary Based’ Evaluation of UNHCR’s Programme for Sierra Leonean and Liberian Refugees in Guinea, June–July 2000,” Journal of Refugee Studies 17, no. 2 (June 2004).
UNHCR, “Reinforcing a Community Development Approach,” February 15, 2001 →.
UNHCR, “UNHCR’s Evaluation Policy,” September 2002, 4 →.
UNHCR, “The UNHCR’s Tool for Participatory Assessment in Operations,” May 2006 →.
Alexander Betts, Evan Easton-Calabria, and Kate Pincock, “Refugee-led Responses in the Fight Against COVID-19: Building Lasting Participatory Models,” Forced Migration Review, no. 64 (June 2020).
Ruth Wilson Gilmore, “Forgotten Places and the Seeds of Grassroots Planning,” in Engaging Contradictions: Theory, Politics, and Methods of Activist Scholarship, ed. Charles R. Hale (University of California Press, 2008).
Sandro Mezzadra and Brett Neilson, The Politics of Operations: Excavating Contemporary Capitalism (Duke University Press, 2019), 188.
UNHCR Innovation Service, “Chatbots in Humanitarian Settings: Revolutionary, a Fad or Something In-Between?” unhcr.org, n.d. →.
Amy Lynn Smith, “How Mapmaking Brings Communities Closer Together,” Medium, June 5, 2020 →.
See Tazzioli, “Refugees’ Debit Cards, Subjectivities, and Data Circuits: Financial-Humanitarianism in the Greek Migration Laboratory,” International Political Sociology, 13, no. 4 (2019).
UNHCR, Post-Distribution Monitoring: Cash-Based Assistance Interventions, Bangladesh Refugee Situation, UNHCR, July 31, 2018, 5 →.
See Roberto Beneduce, “The Moral Economy of Lying: Subjectcraft, Narrative Capital, and Uncertainty in the Politics of Asylum,” Medical Anthropology 34, no. 6 (2015).
Mona Sloane, “Participation-Washing Could Be the Next Dangerous Fad in Machine Learning,” MIT Technology Review, August 25, 2020 →.
Quoted in Charles Arthur, “Tech Giants May Be Huge, But Nothing Matches Big Data,” The Guardian, August 23, 2013 →.
Bernard Brode, “Traveling in the Age of COVID-19: Big Data Is Watching,” Dataversity, January 22, 2021 →.
Ausma Bernot, Alexander Trauth-Goik, and Sue Trevaskes, “China’s ‘Surveillance Creep’: How Big Data COVID Monitoring Could Be Used to Control People Post-pandemic,” The Conversation, August 31, 2021 →.
Yanis Varoufakis, “Techno-Feudalism Is Taking Over,” Project Syndicate, June 28, 2021 →.
Yanis Varoufakis, “Techno-Feudalism and the End of Capitalism,” interview by Alice Flanagan, now then, April 30, 2021 →.
Tax Justice Network, The State of Tax Justice 2020: Tax Justice in the Time of COVID-19, November 2020 →.
See →.
Cristina Morini, “Life Is Mine: Feminism, Self-Determination and Basic Income,” trans. Oana Pârvan, Radical Philosophy 2, no. 9 (Winter 2020) →.
Postworkerism refers to a heterodox Marxist tradition originating in Italian factories in the 1960s and ’70s. Marked by forms of organization that went beyond traditional unions and parties, postworkerism impacted political theory through its discussion of the mechanism of value production beyond the factory. The theoretical work connected to and resulting from the political practice of postworkerism is known in the anglophone world as “Italian theory.” A very important part of this tradition is a legacy of feminist thought and political organization represented by Silvia Federici’s work on housework and reproductive labor. This is one genealogy of Morini’s theorization of a form of self-determination income that could counter traditional capitalist patterns of value extraction based on gendered hierarches.
The Care Collective, The Care Manifesto: The Politics of Interdependence (Verso, 2020), 64.
The Care Collective, The Care Manifesto, 55.
Movement for Black Lives, Vision for Black Lives 2020 →.
Black Lives Matter, Black Lives Matter 2020 Impact Report, 5 →.
Movement for Black Lives, The Breathe Act, 2020 →.
Ruth Wilson Gilmore, “Abolition Geography and the Problem of Innocence,” in Futures of Black Radicalism, ed. Ed. Gaye Theresa Johnson and Alex Lubin (Verso, 2017), 228.
Gilmore, “Abolition Geography,” 238.
Nicholas De Genova, “The Queer Politics of Migration: Reflections on ‘Illegality’ and Incorrigibility,” Studies in Social Justice 4, no. 2 (December 2010).
Sharham Khosravi, “Stolen Time,” Radical Philosophy 2, no. 3 (December 2018).
Gilmore, “Abolition Geography,” 238.
Michael Denning, “Wagesless Life,” New Left Review, no. 66 (November–December 2010).
See my “The Politics of Migrant Dispersal: Policing and Dividing Migrant Multiplicities,” Migration Studies 8, no. 4 (2020) →: “In June 2015, with the support of locals and also of activist groups coming from other cities, migrants blocked at the border managed to create a safe space in a pinewood, between the main road connecting Ventimiglia to France and the cliffs, where the police was not allowed to enter and from where they tried every day to cross individually and at times also in small groups. This autonomous migration safe-space was not simply a place where migrants used to gather. The group of about 150 people formed a sort of temporary collective called ‘The migrants of Ventimiglia for freedom.’”
Angela Y. Davis, Freedom is a Constant Struggle: Ferguson, Palestine, and the Foundations of a Movement (Haymarket, 2016), 107.