Being public is essential to social and political life. Political counterpublics, including the growing “climate public” and “mutual aid public,” will be part of any just post-Coronavirus future. As the crisis continues, they are building themselves through various spaces and spatialities of publicness.

Contemporary nativist logics, evident in the Right’s responses to coronavirus, stand poised to converge with a budding conservative climate politics that conveniently pitches the militarization of borders as a core piece of “our” contribution to combating a warming and unsteady world. Climate change looms as a powerful frame in the nativist politics of the future, and anti-immigrant sentiment is likely to flourish in the conservative environmentalism to come.

Perhaps we do need a cultural politics of urban tastes. But perhaps what is more urgent right now is for geographers to engage in an anti-racist cultural politics against yellow perilism and all other forms of structural racism that the pandemic heightens.

Amidst rising Hindu majoritarianism in India, Muslim women-led urban occupations hold different communities together in the face of accusations that their very togetherness is disorder. The infrastructures of care they advance have become a force pushing back against violence, showing the disordered state of national citizenship.

The lack of housing for returning residents reveals the intertwining crises of our housing and carceral systems—crises that COVID-19 exacerbates, but does not create. Though not often considered as part of the same struggle, housing constitutes a crucial piece of the abolitionist puzzle.

The genesis and spread of the novel coronavirus COVID-19 have transformed urban social life across the world. In this essay, I show how COVID-19 epitomizes but does not exclusively define global reach of China's cities, which is weaving new interconnections between humans and non-humans, including viruses and endangered wildlife.

This essay contends that the immediate and longer-running interventions of long-subalternized regional political actors, from workers to women to Kashmiris to caste-oppressed persons to Indigenous peoples, could nurture the seeds of Indian and South Asian anti-authoritarian abolitionism: Azaadi (Freedom) with a Circle A.

This essay deploys ongoing protests against an exclusionary citizenship law in India as an occasion for reflecting on architecture, language, and diasporic politics in conditions of pervasive war.

The protests in Chile have revealed multiple grievances and a call for “dignity” which has allowed to unify diverse social groups and their concerns against the hegemonic capitalist system.

If there is something to be cared for in this renewed space of emergency, that thing is not just at the level of individual practice or help the ‘collective,’ but concerns imagining an undisciplined politics of inhabitation, that is, a politics that finds in limited control and circulations ways to counter-do austere fixtures.