Abstract Information is a source of power in the planning process. This article begins by assessing five perspectives of the planner's use of information: those of the technician, the incremental pragmatist, the liberal advocate, the structuralist, and the “progressive.” Then several types of misinformation (inevitable or unnecessary, ad hoc or systematic) are distinguished in a reformulation of bounded rationality in planning, and practical responses by planning staff are identified. The role and ethics of planners acting as sources of misinformation are considered. In practice planners work in the face of power manifest as the social and political (mis)-man-agement of citizens' knowledge, consent, trust, and attention. Seeking to enable planners to anticipate and counteract sources of misinformation threatening public serving, democratic planning processes, the article clarifies a practical and politically sensitive form of “progressive” planning practice.

Planning in the Face of Power.

/pdf/red-skin-white-masks-rejecting-the-colonial-politics-of-2cjykv975i.pdf

Red skin, white masks: Rejecting the colonial politics of recognition

Mohawk Interruptus: Political Life Across the Borders of Settler States Audra Simpson, Durham: Duke University Press, 2014.Audra Simpson's book, Mohawk Interruptus, is an achievement of scholarship. It delivers what it promises, has a strong authorial voice that is both in keeping with rigorous academic prose and that is easily understandable by a wide readership. Her examples are rich, engaging, and accessible. She combines sophisticated theoretical analysis with rich ethnographic detail, making for a challenging but enjoyable read. Her stories, I imagine, would resonate with individuals inside and outside the communities she renders visible, quite deliberately foregrounding her ethical relation to the Mohawks of Kahnawa:ke. The stories she shares are clear, poignant, respectful, and at times simultaneously humorous and horrifying. Simpson seemingly effortlessly weaves her own embodied subjectivity, with rich ethnography, political theory, and compelling narrative in this excellent, robust, and nuanced study.Simpson makes three claims in this book: (1) "sovereignty may exist within sovereignty," and that such nested sovereignty has implications for the seemingly settled conditions of settler colonialism (p. 10-11); (2) there exists an alternative to "recognition" which is "refusal"; (3) hitherto this point, and as a result of their Western, institutional, and statist forms of analysis (p. 11), neither political theory nor anthropology have offered the conceptual tools required to make sense of Indigenous politics and their challenge to settler colonialism (p. 177). Simpson makes Mstrong arguments to support these claims throughout the book, presenting interruption and refusal as political forms and strategies, ultimately achieving what she sets out to do. Throughout her work, Simpson offers some compelling conceptual tools that launch a rigorous challenge to historical and contemporary forms of anthropology.Using the three signposts of "membership" (p. 13), "detention and recognition" (p. 18), and "refusing to play the game" (p. 25), Simpson deftly navigates the reader through her argument. Her argument builds methodically, and for this reason I structure my review in a way that mirrors the arc of her argumentation. She first maps a genealogy of history and context to orient the reader, she admits in a partial and event-driven way, to Kahnawa:ke (Chapter 2). She does this particularly to signal that the territorial history shapes the complex questions of membership that she later tracks throughout the monograph. This context is essential to her third claim: to make sense of the complexities of membership in Indigenous communities, conceptual tools that account for histories of colonialism and the ongoing dispossession upon which settler states are premised and maintained are required.Simpson moves to construct her ethnography of refusal (Chapter 4), arguing that if "we take this historical form of ethnological representation into account, we might then be able to come up with techniques of representation that move away from 'difference' and its containment, from the ethnological formalism and fetishism" (p. 97) that she describes in Chapter 3. In her articulation of ethnographic refusal, Simpson offers both a theoretical and experiential ethics of refusal in her writing, indicating her purposeful inclusion and refusal in the context of ongoing dispossession and colonialism. This is a deeply political and ethical move, in keeping with the refusals and interruptions that she documents throughout the monograph. This refusal is buttressed by her exploration of the "ethnographic limit" of her research and writing, punctuated by her questions to herself that guide the arrival at enough: "Can I do this and still come home; what am I revealing here and why? …

Mohawk Interruptus: Political Life across the Borders of Settler States

Racial capitalism and the production of settler colonial cities

Past research has shown that transit passengers’ fears and concerns about safety influence their travel decisions. While the relationship between women’s fear of crime and public space has been the focus of considerable research, transit environments—which are especially threatening to female passengers—have received much less attention. This study examines the issue of women’s safety on transit through a survey of U.S. transit operators. The findings show that most respondents believe women have distinct safety and security needs, but most do not think agencies should put specific programs into place to address these needs. In addition, only a handful of agencies currently have programs that target the safety and security needs of women. This survey suggests that there is a significant mismatch between the safety and security needs and desires of female passengers and the types and locations of strategies that transit agencies use.

Addressing Women's Fear of Victimization in Transportation Settings: A Survey of U.S. Transit Agencies

Settler colonial violence targets Indigenous women in specific ways. While urban planning has attended to issues of women’s safety, the physical dimensions of safety tend to be emphasized over the ...

https://journals.sagepub.com/doi/pdf/10.1177/0739456X19894382

Beyond Safety: Refusing Colonial Violence Through Indigenous Feminist Planning:

What is planning without property? This question was recently posed to me following a conference presentation. In this paper, I argue that taking this question seriously reveals unchallenged assumptions about the relationship between planning and property. Focusing on Canada as a settler colonial liberal democracy, I respond to this question by looking at the Indian Act which has supported colonial dispossession and assimilation in Canada for almost 200 years and rely on Brenna Bhandar’s conceptualization of “racial regimes of property” as a means of examining how racial subjects and private property are co-produced. I then look to the practices reflected in the creation of Nadia Myre's artwork Indian Act to show how Indigenous epistemologies can aid in the conceptualization of planning without property. I argue that planning without property would be an approach to planning that would be focused on identifying, making, and strengthening the human and more-than-human relationships the flourishing of life requires. Thus, planning without property would support practices of being and belonging rather than practices of exclusion and domination.

https://journals.sagepub.com/doi/pdf/10.1177/02637758211068505

What is planning without property? Relational practices of being and belonging

/pdf/planning-as-property-uncovering-the-hidden-racial-logic-of-a-h7tdwqz563.pdf

Planning as Property: Uncovering the Hidden Racial Logic of a Municipal Nuisance By-law

INDIGENOUS URBANISM AS AN ANALYTIC: Towards Indigenous Urban Theory

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