Luke de Noronha — The conviviality of the overpoliced, detained and expelled

33 published claims from this book.

• A British-Roma teenager hanged himself after deportation notice
• Analyzing conviviality requires theorising racialized urban exclusion alongside national border control.
• Borders generate new hierarchies of belonging shaped by immigration control
• Coercive institutions like prisons and detention centres are overlooked micro-publics of conviviality.
• Controlling the mobility of poor people drove state repression historically.
• Conviviality depends on structural tools rather than user character.
• Conviviality gains political urgency precisely where multicultural daily life is most constrained.
• Conviviality loses its political force when equated with everyday multiculture
• Conviviality matters only as care against racist structures.
• Conviviality theory loses critical force when divorced from state racism and hierarchy.
• Cross-national friendships in immigration detention can grow into collective political action against state power.
• Deportees subjected to state racism can still refuse racial categories themselves.
• Deportees’ multi-ethnic solidarity is an anti-racist resource of hope.
• Diversity scholarship naturalises plurality and hides how racial distinctions are made
• Ethnographic hanging out exposes contradictions between what people say and do
• Ethnography can serve to critique race-making rather than to represent a culture.
• Human mobility across the Atlantic stoked revolutionary intermixture and interaction.
• Indefinite immigration detention strands migrants in a jail-like purgatory without a release date.
• Prisoners experience the central divide as guards-versus-prisoners, not race.
• Racialized people can practice a vernacular anti-race-ism refusing racist categories
• Racism is lived through class, place, age and gender, not race alone.
• Racism, not migrancy, should frame European postcolonial settlement history
• Refusing race can foster solidarity across differently racialised groups
• Ricardo was arrested over 100 times in four years without a single charge.
• Selectively lifting a single concept from a theory distorts its intended political meaning
• Shared experiences of state violence can forge convivial bonds among differently racialised people.
• Shared state violence can create fellow feeling across ethnic lines.
• Specificity in ethnography matters only for what it reveals about the wider conjuncture
• Targets of racial violence can consciously refuse racial thinking itself
• The dismissal of reverse racism can silence what the marginalized are actually saying
• The shared condition of deportability forges affinity across racial and national lines in detention.
• Viewed abstractly, convivial formations are misread as fixed attributes rather than outcomes
• Whiteness being the unspoken norm makes naming it feel racist even to racialised minorities.