Hello friends,

This episode* of the Radio Reversal podcast brings together two interviews recorded over the last couple of months digging into the targeting of trans people, especially trans kids, and moral panics about gender and transition here and abroad. The first interview is between Anna and Necho Brocchi, proud trans woman and Service Delivery Coordinator at Open Doors Youth Service, and together they discuss the Crisafulli Government’s ban on puberty blockers for trans youth here in so-called queensland, the Albanese Government’s spurious “review” into gender affirming care, moral panics, and the ways the fight for trans justice is intrinsically tied to other struggles for justice, including prison and police abolition, housing and educational justice, and justice for First Nations People, here and everywhere. In the second interview, Han speaks with Wiradjuri transgender and non-binary academic, Professor Sandy O’Sullivan, about the recent wave of attacks on trans people, including the UK Supreme Court decision and how it threatens the rights and safety of trans people, and they unpack the colonial and white supremacist logics at play in anti-trans movements and the enforcement of the gender binary.

This is part of our ongoing series on crisis, colonialism and collective futures - this time, we’re considering how the confected “crisis” about trans people, their access to gender affirming care, their ability to make decisions about themselves/their identities/their lives, the spaces they have access to, which bathroom they use, and on and on, uses the tools and techniques of moral panic to justify harmful, discriminatory, oppressive, and violent government actions and policies. This confected “crisis” deflects scrutiny from the actual crises facing trans people, like structural discrimination, violence, over-policing, difficulties accessing gender-affirming care or indeed any medical care, issues relating to housing, employment, education, and more.

As we see with other moral panics (e.g. around “youth crime” in so-called queensland), draconinan government actions are authorised by the discourse of “crisis”, and often, these actions are framed in terms of “safety”. Where we’re writing from, so-called queensland, the recent ban on puberty blocking medication for trans youth has been positioned as a matter of safety, as taking precautions, for the kids’ own protection. This is reprehensibly dishonest, given the overwhelming evidence that accessing gender affirming care (including puberty blockers) improves the safety and wellbeing of trans kids. But, for those who don’t know any better, this might seem like a common sense precaution. In other cases, it is cis people whose safety is foregrounded; the recent Supreme Court ruling in the UK (amongst other things) excludes trans people - particularly trans women - from accessing certain single sex segregated spaces, in the name of “protecting” cis women.

Also! This episode is coming out just in time to remind you that Saturday 19th July 2025 is Magandjin People’s Pride’s annual celebration of the queer community, in honour of the Stonewall riots. The event kicks off at 1pm at King George Squre for a rally and march, and then continues from 2pm at Jagera Hall, Musgrave Park. There will be markets, an art gallery, panel discussions, workshops, food and drinks, and live music and other performances. The event is all ages until 6pm, and then it’s 18+. It’s going to be a great day! Get your tickets here (free tickets available).

That’s your Saturday sorted; on Sunday, 20th July, kicking off at 1pm in King George Square is a rally organised by Justice for Palestine - Magandjin demanding sanctions on Israel, an end to Israeli occupation, apartheid, and genocide, and justice for Palestinians.

And, the following weekend, on Sunday 27th July, at 1pm in King George Square there will be a rally in protest of the Crisafulli Government and the dangerous escalation in policing and incarceration of, and attacks on the rights of, young people, homeless people, and Aboriginal and Torres Strait Islander Peoples. Also, one last thing - we are in the process of leaving Substack. We’ll be publishing our newsletter via Ghost, instead. We’ll finish up our current series on Crisis, Disaster and Collective Futures here, but just wanted to let you know of the change. We’re hoping it’ll be a seamless transition, at least insofar as your podcasting app goes.

Yours in solidarity,

Nat for the Radio Reversal Collective

*If you’re seeing “Episode 20” and thinking - “wait, did I miss an episode? Where is Episode 19?” - firstly, I appreciate you, hardcore Radio Reversal fan! Secondly, no, you haven’t missed an episode, we messed up the numbering somewhere along the way.

G’day friends & comrades,

Welcome back to another episode of the Radio Reversal Podcast.

Late last week, I shared an episode called “Refusing to pinkwash a genocide” which looked at some inspiring examples of local, autonomous organising against the normalisation of Zionist settler colonialism and genocide in Gaza. Today, I’m coming back to the core of this series on crisis, disaster & collective futures to ask: how can we think about the crisis when the crisis is permanent?

As of today, it's 610 days since the Israeli Occupation Forces began their most recent genocidal siege on Gaza. It’s more than 76 years since the Zionist occupation of Palestine began with the events of the Nakba: massacres, displacements and the ethnic cleansing of huge swathes of Palestinian land. It’s 237 years since the first British penal colonies - prisons - were established on the homelands of the Gadigal, Dharug and Dharawal peoples of the Eora Nation. And it’s just over a week since Kumanjayi White, a young Walpiri man who lived with complex disabilities, was killed after being restrained by off-duty cops in Mparrtwe, Alice Springs. And then, just a few days ago, we heard reports of a second Aboriginal death in police custody in the Northern Territory in as many weeks. Kumanjayi White’s death in police custody is the 597th Aboriginal death in custody since the Royal Commission into Aboriginal Deaths in Custody handed down its findings in the 1990s - many of which, as Senator Lidia Thorpe has consistently pointed out in Parliament, are yet to be implemented.

So as we look back at the unending crisis conditions of colonialism, what does it mean for how we look ahead? What does it ask of us - to think about these current atrocities in the context of a much longer, ongoing crisis?

To dig into this, we’ll begin by sharing an interview between Han and our dear friend and intellectual guiding light, Dr. Jamal Nabulsi, who provides a bit more historical and political context for the events of the Nakba and their continuation into the present. We then turn to two speeches from the recent Nakba commemoration here in Magan-djin, including Remah Naji and Binil K. Mohideen.

We then turn towards this continent, to think about the significance of commemorating the 76th anniversary of the Zionist occupation of Palestine from the vantage point of 237 years of ongoing colonial occupation of this continent. To help us see the linkages between colonialism in Palestine and on this continent, we turn (as we so often do!) to Darumbal and South Sea Islander writer and academic, Dr. Amy McQuire. We’re so excited to be sharing a sneak peak of Amy’s opening remarks from the plenary panel discussion of the Activism for Palestine conference, hosted by Justice for Palestine Magan-djin over the weekend. We were lucky enough to head along to record a couple of the conversations that happened as part of the conference to share with anyone who couldn’t attend in person, to help inform our collective struggle going forwards. We’ll be packaging those up and releasing them here in the coming weeks, as part of a community resource pack coming out of the conference.

For now, we just wanted to share this short excerpt from Amy as a way to understand the deep linkages that connect the current genocidal violence in Palestine with the ongoing war against Aboriginal and Torres Strait Islander people on this continent. For more content drawing these links, check out these brilliant Blackfulla-Palestinian solidarity resources compiled by Anna Cerreto and the Institute for Collaborative Race Research.

I want to quote a section from Amy’s speech at length here, because it really helps to clarify the connections between colonial violence on this continent and in Palestine:

(In an article I was reading recently) the author mentioned that the Mt Morgan mine was once the largest gold mine in the world. Mt Morgan, as many of you would know, is on the land of the Gangalu, and is just outside Rockhampton, near my own Darumbal homelands.

So I went down a bit of a rabbit hole in reading about this – and it led me to another fact. By 1907, the mine had produced $60 million worth of gold. And so one of the original owners of that mine, and the largest shareholder, a man by the name of William D’Arcy, was made enormously rich on the stolen resources of Gangulu people. He then used some of that money to invest in the oil fields in Persia, where his company – which was at the time called the Anglo-Persian Oil Company - struck oil in 1908.

Now why am I telling you this history?

Because that Anglo-Persian Oil Company later become a company by the name of British Petroleum, which we know today as BP.

And so when I found this out, the first instinct I had was to google the words BP and Israel.

BP owns and operates the Baku-Tbilsi-Cehan pipline, which Azerbaijan uses to supply Israel with crude oil. And this oil is used to fuel Israel’s military operations. This oil is sent through this pipeline to produce JET FUEL for the f-35 planes that are dropping bombs on the men, women and children in Gaza. The pipeline supplies 28% of Israel’s crude oil imports.

Not only that, BP operates in West Papua. This is from the Global Atlas of Environmental Justice: “In Bintuni Bay of West Papua, BP’s Tangguh LNG project has been under public scrutiny for alleged connections with excessive surveillance and violence enacted by security forces. Indigenous Papuans have been relocated, and selective compensation has led to tensions and divisions among Papuan residents…” And this is just some of the horrific things BP has been accused of doing in occupied West Papua.

So the genocide of Gangulu, and of First Nations tribes in Queensland (because the gold mine brought in waves of settlers to neighbouring lands, like my Darumbal homelands) is intrinsically connected to the current day atrocities not just in Gaza, but in West Papua.

And it is not just these extractive and exploitative industries, this outright GREED and WEALTH and FORCES OF ENVIRONMENTAL DISTRACTION are connected to each other, but also that they have BENEFITED ENORMOUSLY from these connections. If we wonder why some people can look at these images of horror and terror enacted upon the bodies of Palestinian people and are comfortable with it, it is because they look with their eyes blinded by their own wealth, their own greed.

Their version of humanity is tied to the pursuit of profit; their version of humanity is a process of gardening; a cultivating of space in which Palestinians, West Papuans and Indigenous peoples are made to disappear, or as we know happened in this country, are made to become less than human, are seen as FLORA and FAUNA.

But in thinking about these connections of imperialism, and greed, I also thought about what these connections tell us about both why and how we fight for Palestine, and West Papua.

We fight because not only are these colonial violences connected, and not just in the past, but very much in the present, but also because are connections are Indigenous peoples are much more powerful than any connections that they have. If their networks of violence and greed are connected, then the opportunity to rupture those connections in one part of the world, means a HUGE BLOW for imperialism everywhere.

Which is why solidarity – the building and grounding of connections – is so threatening to them.

As Amy explains, the connections between Indigenous peoples globally form a rich ecosystem, with roots intertwining across the globe. Colonial, capitalist, patriarchal states try to prune this unruly mass; weeding out dissent and resistance wherever they find it. Our work as activists is not to try to cultivate or control or regulate this vast ecosystem, but rather to learn to understand ourselves as part of it; to allow our struggles to grow and flourish together.

We have been reminded of these deep connections this week in a particularly devastating way. On the anniversary of the murder of George Floyd in Minneapolis in 2020, many of us heard the tragic news that a young Walpiri man from the community of Yuendumu had been killed in an interaction with off-duty police officers in a supermarket in Mparntwe, Alice Springs. Kumanjayi White was a vulnerable young man who is mourned by his family and community. He died after being restrained by off-duty police officers in an interaction that is eerily similar to the murder of George Floyd. The police officers who restrained him have yet to be stood down by the NT Police, and no announcements have been made regarding an inquiry into his death.

All across the continent, communities are mobilising to demand that the institutions and individuals who are responsible for his death face accountability. Kumanjayi White’s family, include his Grandfather, the venerable Elder and activist Uncle Ned Hardgraves, have renewed their calls to disarm police across the Northern Territory. Almost four years ago, the Yuendumu community began the karrinjarla muwajarri campaign to demand a police ceasefire across the Northern Territory in response to the fatal shooting of Kumanjayi Walker by Constable Zachary Rolfe in 2019. They wrote:

We do not want any more reports or inquiries that are not acted on. We already hold the answers and strategies we need. We do not want any more consultations with governments who do not listen to us.

We demand our self determination, our rightful decision making authority, and our resources to be restored to us. This is a list of our demands. What we are calling for is karrinjarla muwajarri, a police ceasefire. Indefinitely.

To get across the ongoing campaign to disarm, defund and dismantle the police across the continent, in the last part of this episode, I catch up with Wanjiriburra and Birri Gubba activist and film-maker Sam Watson to talk about some of the demands made by Kumanjayi White’s family, and how Aboriginal and Torres Strait Islander communities around the country are mobilising in response to his death.

Gatherings like this are happening all over the country, so if you’re not based in Magan-djin, check out this post for links to events happening all across the country. The community of Yuendumu and the family of Kumanjayi White are also looking for financial support so that family can travel from Yuendumu to Mparntwe to demand answers and mourn their loss. Please give generously to this fund so that the family and community can mourn the loss of Kumanjayi White with dignity.

We’re ending this week’s episode with a devastating and vital speech at this Saturday’s rally from Gungarri woman and academic Dr. Raylene Nixon. Raylene shares some of her own family’s experiences navigating the coronial inquest into the death in police custody of her beloved son, Stevie-Lee Nixon McKellar. We’ll be returning to the rest of the speeches from this protest in a future series, but we wanted to finish with Raylene’s words this week because they offer a vital and timely reminder to push as hard as we can for the family of Kumanjayi White right now, and to take this opportunity to put as much pressure as possible on all of the institutions and individuals who are responsible for his death.

All in all, there’s some very big and heavy content today, so please take care of yourselves in the midst of listening through it all. For me, what I’m holding onto amid the horror and grief of this moment is the shimmering reminder that just as the threads of violence and repression criss-cross the globe, shared by colonial powers and capitalist forces internationally, so too do lines of resistance and dissent. Families from so-called Australia to Gaza, from Tamil Eelam to Kashmir, from West Papua to Sudan find common ground in the knowledge that the state acts with violent impunity; that all we have is one another. Mothers of those disappeared by repressive state forces come together to organise and strategise for truth and justice; finding common cause in prison waiting rooms and at community protests and in the futility and violence of official inquiries. There are whole constellations of people across the globe who will not forget those who have been disappeared, maligned, incarcerated, or disbelieved. As always, our work is to find each other and build a network strong enough to dismantle the regimes of repression bit by bit, place by place, until these empires, like all before them, eventually fall.

Yours in solidarity,

Anna

(Radio Reversal Collective)

Hello friends, and a huge thankyou for joining us for an unprecedented two-episodes-in-a-week of the Radio Reversal Podcast. In this first episode, we’re amplifying a couple of important expressions of autonomous political resistance and solidarity that we’ve seen here in Magan-djin this week. In particular, we’re looking at how diverse communities are working to challenge the forces that work to normalise colonial and racial violence in all its forms - from here in so-called australia, to Gaza, and beyond.

As evidence of the ongoing genocide in Gaza continues to mount, communities around the world are gathering together, refusing to stay silent, and refusing to allow this violence to be normalised or legitimised by the state. People are finding ways to escalate their organising; to disrupt and cause a ruckus; to get in the way of the gears of the colonial capitalist state.

All of this work is experimental. It’s an ongoing project that relies on us sustaining each other to keep trying out different tactics, to keep learning from our experiences, and to keep working to embody our commitments to justice and liberation in all of the work we do.

And like all political work that aims to interrupt entrenched regimes of violence, these experiments are often messy and challenging. We face up against the limits of our power; we find the points at which we are compromised and limited by our own investment in existing systems. We experience points of friction and fear; we face criticism and contempt. It is humbling - and powerful - to be part of communities that strive on regardless.

So this week, I wanted to share some conversations about some ongoing and important struggles against intersecting sites of colonial and racial violence, and the work that people are doing to challenge the normalisation of this violence in the here and now.

I kick off this episode by reflecting on a really interesting autonomous action organised over the weekend by workers, patrons and performers at the Wickham Hotel. In case you missed it, over the weekend, a loose collective of performers, workers and patrons of the Wickham Hotel downed tools and refused to take shifts or perform their sets to protest a decision by Aus Venue Co, the parent company who owns the Wickham Hotel, to book an event hosted by the State Zionist Council of Queensland. '

For some context: the State Zionist Council of Queensland is a political lobby group set up as an umbrella organisation for other Zionist groups in Queensland with the express purpose “to promote and communicate Israel’s interests within the broader Queensland community and to promote Queensland’s relationship with Israel” as well as “to create an atmosphere within the community that values Zionist thought and expression…and pride in Israel and her achievements.”

Now, there’s been a lot of pretty ridiculous and hateful media coverage of these protest actions by the mainstream media and conservative politicians, who have worked hard to position this as a hateful or anti-semitic protest rather than a principled refusal to support an event hosted by a Zionist political lobby group. Much has been made of the fact that the social event coincided with the Jewish celebration of the Shavuot, which celebrates the giving of the Ten Commandments to Jewish people on Mount Sinai. Despite not being there in person, Lord Mayor Adrian Schrinner felt confident to circulate a front page story from The Courier Mail article with the headline “Backed by Green Hate,” a story which focused a truly unhinged amount of attention on the fact that Jonathan Sriranganathan had attended and supported the protest.

Indeed, much of the mainstream media coverage completely fails to mention that this action was organised by workers, performers and patrons of the Wickham Hotel, and that they had tried a number of other measures to ask their parent company, Aus Venue Co, to cancel the booking. It also conveniently erases the context of this protest being organised and formulated by queer and trans members of the Wickham community who were deeply uncomfortable about the venue being used by a political lobby group that actively supports Israel’s occupation of Palestinian land, and at least tacitly supports the current atrocities in Gaza. Certainly, the State Zionist Council of Queensland has done nothing over the past 608 days to raise concerns about Israel’s current actions in Gaza, or made any attempt to censure the Israeli government or the Israeli Occupation Forces. Considering that their stated goal is to foster “pride in Israel and her achievements,” and to encourage closer connections between Jewish Zionists in Queensland and the state of Israel, I don’t think it’s a stretch to say that this suggests that the organisation actively supports the ongoing Israeli invasion of Gaza, and the now well-established war crimes being conducted.

In this context, it is not hard to see how disingenuous the arguments being made across conservative media and by politicians (including both the Lord Mayor of Brisbane and the state Premier) really are. To claim that these actions were “spreading hate” by making Jewish people feel unsafe at a religious event is to wildly misconstrue both the nature of the protest and the political function of the State Zionist Council of Queensland. Organisers involved in this action were predominantly targeting the decision of Aus Venue Co to host an event by a political lobby group who are supportive of the actions of the Israeli government. The fact that the event in question is a social event is irrelevant. To accept the idea that protesting an event like this is inherently anti-semitic would be, as Jonathan Sriranganathan put it - like suggesting that it constitutes religious discrimination if protesters interrupt a Christmas party hosted by Pauline Hanson’s One Nation Party (or indeed, by Labor MP Jim Chalmers, which Justice for Palestine Magan-djin planned to do in 2023).

And yet, these are the lines that the mainstream media has consistently been running, along with attempting to use the presence of people like Jonathan Sriranganathan and Remah Naji as evidence that this autonomous action was a Greens event. Leaving aside how frustrating and disrespectful this is to all of the people who were actually involved in organising the action, it’s also emblematic of the continuing pressure to censure higher-profile figures including people like Jonno and Remah, as well as academics like Mununjahli and South Sea Islander Professor Chelsea Watego, writer Ren Wyld, and academic Dr. Randa Abdel-Fattah.

So we figured that it was worth spending some time this week getting to the bottom of what this action was really about, and how it came about.

I start this episode with a chat to drag performer and artist Lulu LeMan, who stopped her performance on Friday evening at the Wickham in order to join talks with workers and management about the planned picket for Saturday night. I then share a live radio interview with two of the organisers who helped workers hold a picket on Saturday evening: Oriela, who is a non-binary Lebanese person and a proud disabled dyke, an advocate, and a long-time patron of the Wickham; and Bizzi, who is a Wakka Wakka and Arrendte Burlesque performer and writer with deep ties to the Wickham performance community. We talk about the work that went on behind the scenes to build some momentum for a protest against this booking, and in opposition to this exploitative use of a beloved queer venue to pinkwash an event hosted by a Zionist political lobby group. If you’re not familiar with the term, Dean Spade explains that pinkwashing is:

“a term activists have coined for when countries engaged in terrible human rights violations promote themselves as “gay friendly” to divert attention from terrible human rights violations, in this case diverting attention from the brutal colonization of Palestine. Israel is the country most famous for pinkwashing, engaging it as a strategy in their rebranding campaign for the last decade.”

This particular angle has been largely erased in media commentary about the picket, which, as Oriela and Bizzy explain, was largely focused on challenging the use of an iconic queer venue for this particular State Zionist Council of Queensland event.

Another key thread that has been largely ignored by mainstream commentary is the fact that this picket was organised by a collective of workers, patrons and performers and included the incredible decision of workers from the Wickham Hotel deciding to refuse to work if the booking went ahead. To talk about the importance of this action, I catch up with dear friend of Radio Reversal, Ari Russell from Unionists for Palestine, to put this action in the broader context of workers organising against the ongoing genocide in Gaza. We talk about how hard it has been for many of us to find ways to leverage our power as workers; and the ongoing struggle to build a sense of collective power in a time of record-low union membership and ineffective trade union bureaucracies.

In this context, it is especially important to highlight the significance of autonomous worker-led action like this event. It might not be perfect, but it’s worth emphasising how powerful it can be for workers, performers and broader community to flex their muscles together in ways like this; standing, as Lulu LeMan put it, against pinkwashing, against the exploitation of workers, and in solidarity with queer Palestinians. We wrap up by talking a bit about an ongoing crowdfunding campaign to support workers and performers who lost wages as a result of refusing to work during this event, which you can find and support here.

Another jam-packed episode full of revolutionary potential and tantalising threads. As usual - we’d love to hear your thoughts, concerns and questions. Get in touch with us here or via social media to let us know what you think!

Yours in solidarity,

Anna (for the Radio Reversal Collective)

Hello friends and comrades,

This week’s episode of the Radio Reversal podcast features an interview with Dr Jeff Rickertt, renowned People’s Historian, for Labour Day 2025. Han speaks with Jeff about histories of labour organising (particularly here in so-called queensland), the early formation of unions, and the tensions and contradictions these movements expressed and revealed regarding race, gender, and colonialism. They spoke also about the history of Aboriginal and Torres Strait Islander organising, particularly Aboriginal labour strikes as a strategy in anti-colonial struggle, often outside of the systems of mainstream/whitestream organised labour. They explored labour organising as a site of solidarity and transformative politics, discussing some of the recent examples of labour organising against the genocide in Gaza, and how workers have attempted to leverage their collective power to refuse complicity in this genocide.

This is part of our ongoing series on Disasters, Crisis & Collective Futures. The polycrisis shapes and reconfigures the nature of work and working conditions; the possibilities of labour organising to contest the crisis conditions of colonial racial capitalism warrant exploration and action. But organised labour movements can also be sites of liberal reform, sites where (some) workers are strategically drawn back into complicity and cooperation with capital in order to ‘stabilise’ the crisis without addressing the conditions of exploitation and injustice that (re)produce it.

As we face down emboldened fascist movements, growing political repression and overt genocidal violence in Palestine and beyond, we’re looking back to think about the long history of workers organising on this continent, its tensions and contradictions, and what we ought to be doing collectively as workers in this moment.

A reminder! On Sunday May 18th, 1pm in King George Square, people are gathering in rememberance of the 77th anniversary of the Nakba and to protest the ongoing genocide of Palestinian people. Bring your pots, pans, and wooden spoons to protest the deliberate starvation of Gaza by Israel. Make noise, stand together.

We’ll see you out there.

In solidarity,

Radio Reversal Collective

Hello friends & comrades,

Welcome to another episode of the Radio Reversal podcast, continuing our current series on crisis, disaster & collective futures. This week, we’re turning our attention to the recent federal election here in so-called australia. Last Saturday, roughly 1 in 3 people voted Labor, 1 in 3 voted Liberal/National, and 1 in 3 voted for someone else.

Has anything changed?

With the centre-right-wing Labor party now dominant nationally, what lessons should we take from this election? Is running for elections still worth the time for those of seeking deeper radical change? Where should we all be putting our energy?

In this episode, we talk through some of the initial results from the election, and what we might be able to learn from these trends. With help from Mununjahli and South Sea Islander Professor Chelsea Watego’s new “Let’s Talk Race on the Run” series, we debunk the unhinged-from-reality narrative that this election constituted a “progressive” victory against Trumpism, and work to contextualise the election results in the context of the broader waves of repression that we’re seeing in this moment.

We wade through the mixed results that we saw for the Greens in this election: minor swings against the party in the lower house, an increase in the Senate vote, and some absolutely massive swings towards some key candidates, including our dear friend Remah Naji in Moreton, and Huong Trang in the seat of Fraser. Notably, both of these candidates ran on explicitly pro-Palestine platforms, and both Remah and Huong are actively involved in activism and community organising beyond the Greens. Both the Moreton campaign and the Fraser campaign drew explicit connections in their campaigns between racial justice, environmental justice, housing justice, and anti-colonial solidarity, focusing more directly on discussions around refugee justice, Palestinian liberation, and Land Back for First Nations communities on this continent. Perhaps not coincidentally, Remah & Huong are both the children of refugees: Remah’s family were displaced from Palestine during the 1948 Nakba and she grew up as part of the Palestinian diaspora in Jordan; Huong grew up in the seat of Fraser and describes herself as “the daughter of Vietnamese boat people.” Both Remah & Huong saw significant swings towards them, particularly in the most racially and culturally diverse and working class parts of their electorates.

But beyond these interesting shifts in voting patterns, and the rise in the Greens vote in outer suburban, less wealthy, more culturally diverse parts of the city: we also spend some time in this episode coming to grips with the loss of local Greens representatives Max Chandler-Mather in Griffith, and Stephen Bates in Brisbane, as well as party leader Adam Bandt, who is now confirmed to have lost the seat of Melbourne. As the only major political party that has been consistently outspoken on the genocide in Gaza, it should have come as no surprise to any of us to see the forces of Zionist repression at work in a coordinated smear campaign against the Greens in this election: one which sought to position the Greens as, to quote LNP Senator James McGrath on the ABCs election night panel, “a disgusting, racist, antisemitic party full of horrible people.” The scale of scare-campaigning against the Greens was unprecedented in this election, with record amounts of money spent by the property sector, the fossil fuel industry and the zionist lobby. You can see some more targeted commentary on this by Jonathan Sriranganathan in this excellent piece, and in these reflections from the wonderful Omar Sakr.

We reflect on what the scale of campaigning against the Greens in this election - and in the specific context of an ongoing genocide in Palestine - might tell us about the danger that any kind of anti-colonial solidarity (or perceived solidarity) poses to the political establishment. We reflect on Dr. Jamal Nabulsi’s argument that the scale of violence and repression that we are witnessing in this moment is a direct response to the very real threat that anti-colonial solidarity poses to the settler colonial order. But we also think about the very real limits of electoralism as a standalone vehicle for transformation: if nothing else, the scale of this negative campaigning has laid bare the impossibility of outperforming these powerful forces while we’re still trying to win “on their terms”.

So - what does this all mean for what’s to come? We end this episode with a generative reminder from local organiser Bec from the Community Union Defence League who are right now organising eviction defence, food support and mutual aid for folks sleeping rough in Musgrave Park. In case you missed it, the Lord Mayor, Adrian Schrinner, announced a couple of weeks ago that they planned to forcefully evict all homeless people from parks across the city on the grounds of “community safety” and “public accessibility”, despite the fact that no suitable housing could be provided to folks sleeping rough. I doubt that it is a coincidence that they decided to move ahead with the evictions only a few days after the federal election, perhaps in the hope that many organisers would be burnt out from the long election campaign. What they didn’t bank on was the scale of popular opposition to these evictions, and this week we’ve seen inspiring solidarity with hundreds turning out early each morning to support folks facing move-on directions, to challenge these evictions, and to refuse to allow this violence to go uncontested.

As always, we’d love to hear your thoughts, criticisms and questions - please do get in touch! And stay tuned for our next few episodes, digging into labour struggles during times of crisis (in honour of Labour Day last week!), and pulling apart the ongoing discourse of “gender crisis” being circulated in right-wing media and its role in whipping up a moral panic about trans liberation and queer justice.

Yours in solidarity,

The Radio Reversal Collective

(Artwork by Anna Carlson for the Anti-Poverty Network & Community Union Defence League for the current struggle for housing justice in Magan-djin. This original A2 lino print is currently available as part of a fundraiser for Palestinian families run by our friends at The Resistance - you can find it here if you want to make a bid and secure yourself a copy!)

Hello friends!

We’re back with another episode in our running series on Disasters, Crisis, and Collective Futures - this time looking at the “slow violence” of environmental disasters and degradation, the links between this violence and settler-colonialism, and the long standing practices of Aboriginal refusal and resistance against the crisis conditions of colonialism.

This series began with podcast Episode 12 - After the Flood, and continued in Episode 13 - Disaster Communism with Nick Southall and Episode 14: "Crisis Colonialism" & the expanding frontiers of empire. In these episodes - in the wake of Cyclone Alfred - we spoke about so-called “natural” disasters and how, during them, the horizons of political possibility, and the ways we relate to each other, can shift and change. We talked about how those moments of disruption can be seized by colonial and capitalist actors to expand frontiers of extraction and control, and also how communities experiencing disruption sometimes radically reorganise themselves around principles of mutual aid and collective care.

Something we’ve talked a bit about in this series is that crises, disasters, are not evenly distributed. Some people are far more frequently faced with disaster conditions - often as a result of state violence and neglect, capitalist exploitation, (and the “externalities” resulting from those activities), and because of the ongoing violence of settler-colonialism.

For those of us who tend to experience disasters as short, sharp, and intermittent or rare shocks, it’s important to consider:

* what the uneven distribution of disasters and crises tells us about the material realities of colonialism and capitalism

* how we can be in solidarity with people more regularly exposed to disasters, including people who’ve been doing the work of fighting for kin and Country and justice, and fighting against the forces of colonialism and capitalism, for hundreds of years.

To help us think these things through, we could not be more delighted than to be bringing you this conversation with Rikki Dank, Gudanji and Wakaya woman and one of the directors of Gudanji For Country. Gudanji For Country is a grassroots First Nations organisation working to protect Country from colonial exploitation, overgrazing, mining, and fracking, to educate, advocate, and to create sustainable futures.

This interview with Rikki covers a wide range of topics, including the relationship between the slow violence of environmental degradation and colonialism, the links between climate change and colonial capitalism, the history of damaging, extractive practices on Gudanji Country and across the Beetaloo Basin and elsewhere (from the damage wrought by early colonising pastoralists through to contemporary fracking), and how Aboriginal People have fought and found ways to care for community and Country in defiance of the colonial-capitalist apparatus.

Through this interview, we see the long emergency of colonialism and of climate change, not as something expressed only through short and sharp big events (like Cyclone Alfred), but also through creeping pollution, contamination, degradation, exploitation, displacement, and damage to lifeways. In learning to pay attention to these different temporal expressions of disaster and crisis, we can better learn how to organise ourselves and our struggle as climate change escalates.

Rikki Dank also spoke with us of Indigenous futurities and possibilities, of healing Country, of care, and of love - love as a feeling and as an orientation to the work of struggle, of organising, of activism, of building and maintaining community, of care, of creating possibilities for each other. She speaks of love as a feeling, love as an action, love as the steadfast refusal to be dispossessed by settler-colonialism, or to give up.

(The centrality of love also brought to mind our conversation with Nick Southall about disaster communism a few weeks back - he also spoke of love, and the love of people and for people that helps drive us into and sustain us in struggle).

We hope you enjoy this conversation with the wonderful Rikki Dank, and encourage you to follow her work with Gudanji for Country by signing up to their newsletter, following them on Instagram, and if you can, consider supporting their work through a donation.

Yours in solidarity,

The Radio Reversal Collective.

Friends! Comrades!

Welcome to another episode of the Radio Reversal podcast, continuing our series on Disaster, Crisis & Collective Futures.

If you haven’t already listened to the first couple of episodes in this series - never fear! You can jump in fresh here, or head back and listen to Episode 12 - After the Flood & Episode 13 - Disaster Communism with Nick Southall. In these episodes, we chatted about weather events like Cyclone Alfred & what happens during “disasters”: how the parameters of political possibility shift, sometimes incrementally, and sometimes all at once. We talked about two very different expressions of these political ruptures: “disaster capitalism,” where corporations and the state use these events as opportunities to expand state and corporate power and to find new frontiers of capitalist exploitation, and “disaster communism,” in which communities self-organise to support one another, forge networks of mutual aid and care, and build a genuinely radical sense of “class power.”

This week, Nat, Jonno & I (Anna) decided to focus a bit more on the way that these dynamics operate in the specific conditions of settler colonialism, especially here in so-called australia. We’re engaging with these topics as settlers, living uninvited on unceded Aboriginal and Torres Strait Islander lands, and this is perhaps part of why we are so interested in the way that crises operate as key moments in which settlers are brought into new forms of colonial complicity. In particular, we are digging into a concept that we’ve been talking about for a few years now: the idea of “crisis colonialism.” We use this as a shorthand way to think about how settler colonial states use periods of crisis - economic depressions, world wars, ecological disasters - as fuel for settler colonial nation-building.

In listening back to and editing this week’s episode, I realised (largely thanks to a generative conversation with Dr. Jamal Nabulsi, whose incendiary and vital work you can find here and here) that a lot of what we’re thinking about in this episode is affect - how people feel during crises, and how those collective emotions are operationalised and weaponised for a variety of political projects. This is a key part of both “disaster capitalism” and “disaster communism,” which we dig into in more detail at the beginning of this episode. But affect is also an important part of our analysis of “crisis colonialism,” and especially the way that settler colonies use moments of crisis to manufacture and secure settler consent for colonial governance through a rotating set of strategies, ranging from fear-based moral panics through to the construction of ideas of “mateship” and community.

So in this week’s episode, we’re looking closer at these dynamics. How exactly do settler colonial states take advantage of periods of crisis? How do these moments become repurposed as fuel for nation-building? How does “securitisation” and policing fit into this process? And as settlers who are engaged in communities of struggle and committed to disrupting settler colonialism… how can we ensure that our collective efforts in these moments don’t become fuel for the colonial project that caused the crisis in the first place?

This is a big, juicy episode, which means that we talk about (or reference) a bunch of important scholarship that helps us to understand the origins of colonial racial capitalism and the “disaster” horizon of the present. In kicking off with some belated “definitional work,” as Nat puts it, we start by sketching out a working understanding of “disaster capitalism.” We continue our chat about Naomi Klein’s 2007 “The Shock Doctrine: The Rise of Disaster Capitalism and her formative analysis of the way that corporations and states alike use periods of disaster, or “shocks,” to cultivate new “frontiers” to exploit. Klein talks about a number of examples of this phenomenon: from the ways that the destructive impacts of “natural disasters” like the 2004 Indian Ocean earthquake and tsunami can be used to create the conditions for massive land grabs and accelerated privatisation and development under the guise of “reconstruction”; through to the construction of an entire fear-based industry of “homeland security” after the 9/11 terror attacks in the US.

We follow this with a very brief chat about Antony Loewenstein’s (2015) Disaster Capitalism: Making a Killing out of Catastrophe, where he expands and updates Klein’s analysis to trace the diverse ways that disasters have become “big business,” looking at - as he puts it - the way that “companies cash in on or­ganized misery in a hidden world of privatized detention centers, militarized private security, aid profiteering, and destructive mining.”

A thread that we allude to in the podcast but don’t extend is that these works are both interested in the affective impact of disasters on populations: the way that the confusion and “shock” of these events can be quickly turned into fear and suspicion which takes root within the established furrows of colonialism, racism and white supremacy; and which forms the basis of a new economy of privatised security, mass incarceration, and surveillance. Competing against this economy of fear, however, is a counter-economy of generosity, care and radical love that also takes root during disasters. We briefly return to Nick Southall’s brilliant account of “disaster communism,” discussed at length in last week’s show.

We then turn our attention to the “permanent crisis” of settler colonialism, a phrase drawn from Robin D G Kelley’s 2017 piece “Crisis: Danger, Opportunity & The Unknown,” in which he describes how colonial racial capitalism “produces something akin to a permanent state of crisis” because it is “built on fictions that must be constantly shored up, not for its victims but for those who stand to benefit.” We trace these contradictory fictions all the way back to the emergence of penal colonialism as a response to the crisis of prison overcrowding in Europe, drawing on the work of Michel Foucault, Cedric Robinson, Walter Rodney and Sylvia Federici to emphasise that penal colonialism was both a form of, and a factory for, crisis-management techniques.

Finally, we reflect on the many, violent fictions that have been required to enable and sustain the settler colonial project in so-called australia. We draw here on the incredible body of work by First Nations scholars, including Mununjahli & South Sea Islander scholar Chelsea Watego, Darumbal and South Sea Islander scholar and journalist Amy McQuire, Amangu Yamatji theorist Crystal McKinnon, Yuin scholar and criminologist Amanda Porter, Meintagk & Tanganekald scholar Irene Watson, Gumbaynggirr historian Gary Foley and Goenpul scholar Aileen Moreton-Robinson (among many others!) to understand the foundational contradictions of settler colonialism, and why they create the conditions of “permanent crisis” here in so-called australia.

From here, I draw out a point that I explore in my PhD thesis (supervised by Chelsea Watego, David Singh, Liz Strakosch & Alissa Macoun), in which I argued that Indigenous peoples’ unceded sovereignty and persistent resistance to colonisation represents a foundational and irresolvable contradiction for settler colonial states, which renders them constantly on the precipice of political crisis. This foundational crisis leads settler colonial states to develop robust and sophisticated techniques of crisis-management, ranging from repressive apparatus of policing, prisons, surveillance and punitive systems of state control; through to piecemeal liberal concessions, reforms, and promises of “inclusion.”

So what does this mean for how we approach the coming storm? We end this episode with some reflections on how we can build our collective ability to resist colonial complicity: how to refuse the promise of liberal reform; how to reject all attempts to narrow our care, grief and rage to those deemed “grievable” by the colonial state; and how we might work to align ourselves instead with everyone, everywhere, who is fighting to dismantle the colonial capitalist death machinery that causes the “permanent crisis” of the present.

Yours in solidarity,

The Radio Reversal Collective

Hello friends and comrades,

We hope, where you are, the lights and fridge are back on, the debris has been cleared, the water has receded, the damp has dried, the mould has been vinegared, the silt and mud shovelled and mopped away, and that you’ve had a bit of a chance to rest as well as recover after Cyclone Alfred.

We are continuing our series - begun last week on our broadcast show on 4ZZZ and then sent out in our podcast feed - on Disaster, Crisis, and Collective Futures. What is it about disasters that enables us to plan and act together with neighbours and strangers, more collaboratively, more collectively, more generously? How do public and private institutions leverage crises to retain and expand their control, reasserting racial, colonial, capitalist, cisheteropatriarchal and ableist imaginaries and practices?

In the wake of Cyclone Alfred, we’ve seen expressions of the former, of practices consistent with ‘disaster communism’ (as we discuss with Nick Southall in this podcast episode!) - neighbours, friends, strangers, coming together to organise and share resources and energy to prepare, survive, and recover from the cyclone and its aftermath. People looked out for each other.

We’ve also, unfortunately, seen expressions of the latter, of practices consistent with ‘disaster capitalism’ - in this instance, Lord Mayor Schrinner using the cover of the disaster to evict rough sleepers from parks, from public spaces, across the city. (Notably, people are not having it, and in the week since Schrinner’s announcement there have been multiple events held and yet more organised that stand in solidarity with unhoused people across this city).

To help us think through all this, we had a chat with Dr Nick Southall, long term community organiser, academic at University of Wollongong, author of the blog ‘revolts now’ and the new book, ‘Disaster Communism and Anarchy in the Streets’.

In this chat we talk about disaster communism as the agonistic opposite to disaster capitalism. We discuss what disaster communism is, and the everyday actions by everyday people that constitute it. We talk about how it is that certain kinds of community relations and modes of organising somehow seem more possible in times of environmental disasters, the importance of fighting to reconfigure our relations to time so we all have more capacity to do the kinds of loving, caring work that can liberate us from racial colonial capitalism, and reflect a little on what our orientation to the State should be.

In future shows we’ll talk more about this last point, and consider the ways that the settler colonial state seeks to coopt, defuse, neutralise, and disband the practices and expressions of disaster communism as they appear, and the implications of that for our organising and resistance. We’ll also talk more about how the solidarities that can form during moments of disaster may be deliberately fractured along the well-worn lines of colonialism, racism, ableism, classism, cisheteropatriarchy, etc., and how we can guard against that.

But in this podcast we want to focus particularly on disaster communism, and the possibilities it attunes us to. We want to attend to what’s just happened, and acknowledge and learn from this and other examples of emergent organising, and how existing networks and relationships can blossom and expand to meet the scale of the unfolding (poly)crisis.

As always, there’s lots happening across Magan-djin that you can get directly involved with:

Tomorrow, Friday 21st March at 6pm in King George Square is a rally and march calling to end the blockade on Palestine. This rally demands an end to the bombing and restoration of electricity and aid to Gaza, and an end to the political persecution of Palestinian activists. For those who are fasting, snacks will be available to break fast, along with arrangements to pray.

Saturday, 22nd March at 10am in Queens Gardens is a picnic and march to defend Victoria Park/ Barrambin - a culturally and environmentally significant greenspace - against the development of an Olympic stadium.

Friday, 28th March at 12:30pm at 1 William Street, Brisbane is the Kindness First: support for Brisbane residents experiencing homelessness protest, demonstrating the community outrage at the persistent failure of multiple governments and agencies to provide safe, adequate, affordable, stable housing for people in our community, who are now facing further attacks on their use of public space.

See you out there!

Yours in solidarity,

The Radio Reversal Collective

References for this podcast episode:

Klein, Naomi (2007) The Shock Doctrine: The Rise of Disaster Capitalism. Penguin Books

Loewenstein, Antony (2015) Disaster Capitalism: Making a Killing out of Catastrophe. Verso Books

Solnit, Rebecca (2009) A Paradise Built in Hell: The Extraordinary Communities That Arise in Disaster. Viking Press

Southall, Nick (2024) Disaster Communism and Anarchy in the Streets. Kembla Books

Hello friends!

We dearly hope you have all gotten through Cyclone Alfred and its aftermath safe and dry.

For obvious reasons, and like a lot of people, we've been thinking a lot about disaster, crisis, climate change, community-based responses this week, in the aftermath of Cyclone Alfred here in Magan-djin, so-called brisbane.

In case you somehow missed it - South East Queensland was struck by its first cyclone in 50 years over the weekend, and while the cell technically weakened to a tropical low before it crossed the coast near Redcliffe, residents still reported wind gusts of over 110 kph on the coast. In addition to the wild winds, the cyclone also brought massive amounts of rain to the region, including falls of over 300mm in a single day. This led, predictably, to major flash flooding across the city, compounding the damaging impacts of the wind and subsequent coastal erosion.

So we’ve decided to pull together a couple of episodes of the podcast dedicated to digging into the political tensions, questions, and possibilities that emerge in times of acute disaster. In this first episode, we’re looking back at Cyclone Alfred and some of the ways that communities responded to, prepared for, and theorised their experiences of the crisis.

First up, we’re reflecting on the ways that governments and corporations make use of disasters like Cyclone Alfred to push through repressive and dangerous legislation. Just today, we saw the LNP Lord Mayor of so-called brisbane, Adrian Schrinner, announce plans for emergency evictions of people who have been sleeping rough in parks across the city - despite the fact that there is no affordable, appropriate accommodation. There’s been a lot of disingenuous claims made by the Lord Mayor in announcing these measures - including the claim that everyone sleeping rough in the city has been offered alternative accommodation and turned it down in favour of staying in the park. But what’s clear already is that the immediate aftermath of Cyclone Alfred has created an ideal backdrop for the city council to push ahead with their plan to fully dismantle all of the communities that have - by necessity - taken up residence in parks across the city. This is an absolutely horrific example of a government utilising an environmental disaster to expand systems of control and repression under the guise of “public safety” and “protection.”

If you’re as outraged as we are, get along to this snap rally at Musgrave Park this Sunday 16th May from 3.30pm - 5.30pm: “Where are they meant to go?”: How can we resist police moving on the homeless?

Next up in this week’s episode, we’re looking towards more optimistic horizons - catching up with our good friend and climate comrade, Moira Williams, who is a long-term activist and advocate with Move Beyond Coal. In a short phone interview, Moira shares some of her reflections and insights into the importance of local and community based organising and support networks during times of disaster, and how those networks might work alongside broader political campaigns to challenge those responsible for the ongoing threat of climate collapse.

Check out the “Support your Street” guide that Moira mentions and start organising with your own neighbours to make sure that you’re well-prepared for the next disaster! And in the meantime, if you’ve been impacted by the cyclone and you want support, there’s a heap of community-led initiatives supporting people as they embark on recovery efforts. The Greens across the city have been redirecting all of their volunteer capacity towards supporting local recovery efforts, so reach out to the teams in Griffith, Brisbane, Maiwar & our dear friend and comrade Remah Naji’s campaign in Moreton to get involved with ongoing support efforts.

If you are feeling politically frustrated by the failures of governments and corporations to take the risk of climate collapse seriously, get along to the upcoming Cyclone Speak Out at Speakers Corner outside the Queensland Parliament next Thursday 20th March from 10am. You’ll hear from communities directly impacted by Cyclone Alfred, as well as organisers working towards climate justice in a variety of different ways.

And a reminder that you can also head along to the regular protests outside the Boeing headquarters at 123 Albert St (cnr Charlotte St) in the city from 12noon on Wednesdays. It’s a timely reminder that the global weapons trade and military industries are both major contributors to carbon emissions across the globe. As our comrade Remah Naji explains:

“A couple of years ago, a report revealed that if the world’s militaries were treated as a single nation, they would rank fourth in carbon emissions - just behind China, the USA and India, but ahead of Russia. This puts military-related fossil fuel emissions above both the aviation and shipping industries combined. This massive source of carbon emissions continues to be largely unrecognised because a lot of mainstream environmental groups don’t want to directly challenge the military industry.”

There’s a lot to dig into once we start pulling back the layers of ecological and environmental disasters, that’s for sure! So make sure that you keep joining us over the next few weeks as we dig further into these questions and try to make better sense of the politics of natural disasters & the struggle for a collective future.

Yours in solidarity,

The Radio Reversal Collective

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Dear friends & comrades,

We’re back with a special DOUBLE EPISODE of the Justice for Palestine Magan-djin podcast. If you’ve been following the Justice for Palestine movement, you’ll know that there’s been a lot happening here in so-called brisbane over the past few weeks, mirroring a massive upsurge in Palestinian justice organising globally. From the extraordinary encampments being established by students on university campuses across the globe (including the University of Queensland, here in so-called brisbane); to growing union solidarity movements pushing for work stoppages at export ports, construction sites and factories; to the freedom flotilla desperately working to find ways to provide direct aid to the people of Gaza; and the many countless discussions, meetings, pickets, teach-ins, rallies, and blockades happening across the world: work is happening on every horizon, and there’s more still to come.

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If you’ve been listening to the podcast so far, you’ll know we focus our attention on the ways that organisers are agitating for freedom here in so-called australia. We try to draw out the links and connections between this movement and the longer histories of anti-colonial, anti-racist, Indigenous and abolitionist struggle on this continent and across the world. And one of the most consistent themes in this podcast - and in this movement - is the recognition that all oppression is connected; that practices of dispossession, incarceration, exploitation, occupation, and subjugation must be challenged everywhere if the current “colonial-racial-capitalist-heteropatriarchy” is to be truly abolished.

This kind of revolutionary, transformative work is difficult, messy, and imperfect. And one of the main reasons that we started recording and building this Justice for Palestine podcast was to carve out space to think more deeply about key sites and strategies in the struggle for a world in which every Palestinian - and therefore, everyone - might be free. In the last episode, we set out the foundational commitment to Boycott, Divestment & Sanctions as a primary part of the Justice for Palestine strategy, especially here in so-called australia. This week, in this special DOUBLE episode, we look at another key site in the global movement for freedom and justice: the military industrial complex and the global weapons trade.

In this episode, Roshan draws together speeches from protests and blockades, pre-recorded discussions and older interviews and recordings that focus on weapons manufacturing, development and trade. Through these speeches and interviews, we learn about some of the ways that australian companies are directly supporting the continuing genocide in Gaza (and West Papua, as well as the continuing targeting of First Nations people on this continent), and the role that the australian government is playing in exporting weapons and components to support Israel’s invasion of Gaza.

We also hear a lot in this episode from activists and organisers who are working to directly challenge companies implicated in the genocide in Gaza, including Ferra Engineering in Tingalpa, who are responsible for manufacturing the component of the F-35 bomber jets that enables them to drop bombs. Ferra Engineering is one of the key targets at the moment, given their role in providing essential components to some of the world’s largest military aerospace companies including Lockheed Martin, Boeing and Raytheon.  

But Ferra Engineering are not the only company implicated in the military industrial complex in so-called Brisbane. Companies like Heat Treatment Australia, or HTA, in Coopers Plains; L3 Micreo in Eight Mile Plains; G&O Kert in Acacia Ridge; and TAE Aerospace in Bundamba, Ipswich, are all deeply implicated in the ongoing genocide in Gaza. You can read further details about these companies and others around the world via the Workers For Palestine factsheet:

* ‘Who Arms Israel’ fact sheet: https://www.workersinpalestine.org/who-arms-israel#australia

* Declassified Australia article: AUSTRALIA’S ROLE IN THE BOMBING OF GAZA: https://declassifiedaus.org/2023/11/17/australias-role-in-the-bombing-of-gaza/

* ABC News article: Controversial Israeli weapons company awarded $917 million Australian army contract: https://www.abc.net.au/news/2024-02-28/israeli-weapons-company-awarded-australian-army-contract/103519558 

Over the course of this episode, you’ll be hearing from a bunch of local organisers and activists, including: Birri Gubba & Wanjiriburra activist and film-maker Sam Woripa Watson; Palestinian academic and activist Remah Naji; Palestinian poet and activist scholar Dr. Jamal Nabulsi; Muslim community organiser and activist Binil K. Mohideen; long term peace activist Lenny & Wage Peace organiser Margie; Students for Palestine UQ member Louisa McCarthy; Papuan organiser Ronnie from the Free West Papua movement; community organiser and activist Dane; Justice for Palestine Magan-djin founder and organiser Phil Monsour; and Greens Member for Griffith Max Chandler-Mather.

You’ll also be hearing excerpts from an incredibly insightful discussion between Palestinian organiser Amal Naser and Greens Senator for New South Wales, David Shoebridge, which we are grateful to be able to share with you all. We strongly recommend that you go and watch the rest of that discussion here. In Amal & David’s conversation, they dig into some of the fundamental challenges of examining the military industrial complex in so-called australia, and the damning lack of transparency around weapons exports and imports in this country. For more details:

* ‘AUSTRALIA EXPORTED $1.5 MILLION WORTH OF WEAPONS TO ISRAEL IN FEBRUARY 2024, FRESH DFAT DATA SHOWS’ from David Shoebridge’s office: https://greens.org.au/news/media-release/australia-exported-15-million-worth-weapons-israel-february-2024-fresh-dfat-data

These companies receive considerable political support in so-called australia, including through the deep relationships between weapons manufacturing companies and australian universities. In this episode, we learn a little about the ways that universities and research institutions are co-opted into the military industrial complex: “cutting edge” research put to the service of manufacturing death and destruction. You can read more about this here:

* Declassified Australia article: REVEALED: THE PENTAGON’S INFILTRATION OF AUSTRALIAN UNIVERSITIES: https://declassifiedaus.org/2024/04/18/revealed-the-pentagons-infiltration-of-australian-universities/

We’ll also be following this thread further in a future episode of the podcast, which will focus more directly on the student encampments growing at universities across the globe, and the role of universities in enabling and sustaining genocide in Gaza. Remember to subscribe to our substack if you want to make sure you get notified when new episodes are released!

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All in all, another huge DOUBLE episode of the Justice for Palestine Magan-djin podcast. A reminder, as usual, that the primary purpose of this podcast is to encourage listeners to get actively involved in the movement for Palestinian liberation, in whatever ways you can. If you’d like to get in touch with us to talk about ways you might be able to support the work of Justice for Palestine Magan-djin, Shut Down Ferra, Queensland Muslim Incorporated, Students for Palestine UQ, and other affiliated groups, please don’t hesitate to get in touch. We strongly recommend that you sign up to the Justice for Palestine Magan-djin mailing list, if you haven’t already, to make sure that you always hear about upcoming events. And if you have any questions, criticisms, or reflections on this episode or the podcast so far, please let us know.

This podcast is one small contribution to the much bigger and ongoing work of collective political education and solidarity building. It is dedicated to everyone who is contending with the relentless violence of colonial racial states: from the Palestinians in Gaza and worldwide who are grieving for their loved ones and for their lands, to West Papuans struggling against Indonesian occupation, to First Nations peoples across the world fighting against ever-changing forms of settler colonial violence and dispossession, to people in prisons and detention centres fighting for freedom and justice. We stand together in the fight for freedom, without exception.

Yours in solidarity,

Anna (for the Radio Reversal collective)

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