Moral Policing Research Articles

Introduction: In memoriam: bell hooks, 1952–2021

Introduction: In memoriam: bell hooks, 1952–2021

Calcutta cabaret: dance of pleasure or perversion?

ABSTRACT The 1970s dawned upon unanticipated political reversals in Bengal – the violent spate of the Naxalite movement, followed by the Bangladesh Liberation War and a fresh flux of refugees from the other side of the border – together triggering disruptive turmoil within its already volatile landscape. While the National Emergency of 1975 witnessed a severe crackdown on civil liberties, Bengal voted to power a new Left Front government in 1977, eliciting a radical turnaround in political culture, redefined in terms of progressive and anti-capitalist movements. By the late 1970s, the cultural politics of the state, however, gained a new twist when a new polemical rhetoric called ‘apasanskriti’ or pervert culture came to hold its sway over the official discourse on culture, imbricated with obsessions on sexual morality and cultural decadence. The protracted tussle between culture and corruption, pleasure and politics was nowhere as stark as it was in the realm of commercial theatre, where ‘obscene’ cabaret dancing in ‘mundane’ family dramas invited strident flak and threats of state censorship for allegedly selling sleaze on stage. One name that emerged as a visceral symbol of moral decadence was that of ‘Miss Shefali’ – the iconic cabaret queen of postcolonial Calcutta. Sitting within the critical interface of the second and third wave feminist movements, my paper locates Shefali as a conscious agent of the politics of pleasure, whose erotic dance had torn apart the binaries between good/bad, victimhood/agency, coercion/choice, challenging simultaneously the dominant stereotypes of the nation. Played upon by a patriarchal system that consumed her body, Shefali too claimed to have consumed the market economy by resisting, twisting, and subverting it. If the power of desire serves as an antidote to the theory of commodification, Shefali dared to be ‘bad’, turning her dancing body into a site of fantasy and pleasure. As the crusade against apasanskriti by the liberal democratic state shut out many such bodies-marked as lewd and libidinous-from the gentrified spaces of performance, this paper privileges the voices of disenfranchised dancers who talked back against the moral policing and sexual double standards of the leftist intelligentsia and the state, for denying them rights to livelihood, occupation, and erotic labour in a changing market economy.

Law Enforcement Against Online Prostitution Providers In Indonesia And Egypt

Purpose of the study :Describe the comparison of Online Prostitution Law in Indonesia and Egypt Methodology :Research methodology is qualilative approach with normative legal research. Therefore, in this study, it is preferable to secondary data collected by literature studies. Data that has been processed for further qualitative analysis Results:The results of this study found that the comparison of the two countries has similarities, namely the lack of legislation on online prostitution and the existence of a police specialty that investigates cases of prostitution in Egypt namely "Good Moral Police" while in Indonesia there is such police available. Novelty/ Originality of this study:The novelty value of this study is the comparison of the law with the specificity of the police who are in the case of prostitution in Egypt.

Поэма Ивана Карамазова «Великий инквизитор»: отклик Достоевского на протест архимандрита Феодора (А.М. Бухарева)

The article suggests that the chapter “The Grand Inquisitor” in F.M. Dosto­evsky’s novel “The Brothers Karamazov”, which raises the question of the ne­cessity/undesirability of strict administration in the field of church and social life, is a reflection of the views of Archimandrite Theodore (A.M. Bukharev), for his protests against the infringement of the human right to choose a religious model and social freedom subjected to bullying by conservative circles. In a num­ber of his books throughout the 1860s Bukharev insisted on the need to abandon authoritarianism, he questioned the inviolability of church dogmas in favor of a free spiritual search of a person not constrained by restrictions. Contempo­raries, including A.I. Herzen, commenting on this issue, spoke of Bukharev’s persecutors from the Synod and the “Domashnaya beseda” magazine (The Home Conversation) as “inquisitors” who dealt with the philosopher in the same way as the Spanish religious police did. Bukharev’s main idea was the need for the country and the whole world to move from the generally accepted Old Testament model of political and trade relations between people based on the idea of “an eye for an eye” to benevolent positive ties based on the principle of brotherly love, commanded by Jesus Christ. Dostoevsky laid this idea at the foundation of the ideology of “pochvennichestvo”, as was reported in the “Announcement” about the publication of the magazine “Time”, the organ of the socio-cultural project created by him. The motives and the basic structure of Bukharev’s logic, the idea of the saving power of Christian love, were used by Dostoevsky in all his works written after Bukharev’s death. It was used with the greatest force in the novel “The Brothers Karamazov” for modern readers at the level of hidden allusion, and for contemporaries it was done in the form of an open allusion.

Why the Growth of Qanun Jinayah in Aceh was Slowly? An Analysis Using Structural Functionalism Theory

The growth of Qanun Jinayah in Aceh is running stagnantly, although the implementation of Islamic Sharia has been implementing for seventeen years. The local government ratified only five qanun Jinayah. In fact, within that time, Aceh Government had imposed 177 qanuns and the crime rate in the region is increasing. Based on the case, this article aims to discuss recent progress of Jinayah law in Aceh and the challenges it faces. Then, using structural-functionalism theory discuss how coordination among sharia institutions worked as part of totality implementation of Islamic law in Aceh. By using qualitative and descriptive-interpretative methods, to examine interpretations and experiences of the subjects, in this case the sharia institutions, including Islamic Sharia Office, the Ulama Consultative Council, Sharia Court, and Sharia police, during their effort to implement Islamic Sharia. And finally, draw conclusion that the growth and development of Jinayah law in Aceh was prolonged because of weak coordination function among the sharia institutions. Therefore, it required a systematic approach based on structural-functionalism theory to encourage coordination between the sharia institutions in supporting the kaffah implementation of Islamic law in Aceh, including its Jinayah law.

Why the Growth of Qanun Jinayah in Aceh was Slowly? An Analysis Using Structural Functionalism Theory

The growth of Qanun Jinayah in Aceh is running stagnantly, although the implementation of Islamic Sharia has been implementing for seventeen years. The local government ratified only five qanun Jinayah. In fact, within that time, Aceh Government had imposed 177 qanuns and the crime rate in the region is increasing. Based on the case, this article aims to discuss recent progress of Jinayah law in Aceh and the challenges it faces. Then, using structural-functionalism theory discuss how coordination among sharia institutions worked as part of totality implementation of Islamic law in Aceh. By using qualitative and descriptive-interpretative methods, to examine interpretations and experiences of the subjects, in this case the sharia institutions, including Islamic Sharia Office, the Ulama Consultative Council, Sharia Court, and Sharia police, during their effort to implement Islamic Sharia. And finally, draw conclusion that the growth and development of Jinayah law in Aceh was prolonged because of weak coordination function among the sharia institutions. Therefore, it required a systematic approach based on structural-functionalism theory to encourage coordination between the sharia institutions in supporting the kaffah implementation of Islamic law in Aceh, including its Jinayah law.

Проблемы полицейской службы в государствах мусульманского Востока: эпоха Средневековья и Новое время

The article is devoted to the history of the police in the states of the Muslim East in the Middle Ages and the modern period. According to the author, the police appeared in the tribal com-munities of this region even before the emergence of the state and performed, among other things, the functions of political investigation. In the countries of the Muslim East, the formation of the police was determined by the general regularities of global change, as well as the specificity of Islam as a religion and Sharia as legislation. The article identifies the historical models and reveals the na-ture of the institution of the police in the Muslim world, including their national security functions. Much attention is paid to the activities of the religious police in Central Asia. According to the au-thor, their abolition in Russian Turkestan revealed many negative phenomena that had existed earli-er in the life of Muslim society in the pre-Russian period. The author concludes that in the states of the Muslim East as a whole the police played a historically positive role in the development of the region.

KINERJA WILAYATUL HISBAH DALAM PELAKSANAAN SYARIAT ISLAM DI KOTA BANDA ACEH PROVINSI ACEH

Aceh Province carries out special autonomy, in the context of implementing Islamic law, it is stated in the form of the Special Region of Aceh Law called Qanun. The kaffah application of Islamic law means that the local government will enforce the laws correctly and firmly against all Acehnese who violate Islamic law. The institution established to enforce Islamic law in Aceh is the Wilayatul Hisbah (Sharia Police) which has great responsibility in implementing Islamic law. Considering that the implementation of Islamic law in Banda Aceh City has not been optimal, the performance of Wilayatul Hisbah must be extra to improve the implementation of Islamic law in Banda Aceh City. For this reason, the purpose of this study is to find out how the performance of Wilayatul Hisbah in the Implementation of Islamic Law in Banda Aceh City Aceh Province . The research uses descriptive qualitative methods with an inductive approach. Data collection techniques using observation, documentation, interviews. Data analysis techniques using data reduction, data display/data presentation, conclusion drawing/verification. The results of this study are the performance of Wilayatul Hisbah in the implementation of Islamic law has been going well but there are several inhibiting and supporting factors in its implementation, including the lack of public understanding about existing laws or regulations, lack of personnel/human resources, the existence of a Qanun that is not yet clear in providing legal action/sanctions to violators of the Qanun, facilities and infrastructure as well as the Civil Service Police Unit Office and Wilayatul Hisbah City of Banda Aceh are inadequate, while the factors The supporters are the socialization, the sanctions given to violators who are firm in accordance with the Qanun, the support provided by the community, the ulama, traditional leaders, local governments, stakeholders, council members, officials and related institutions who care about the implementation of Islamic law in Banda City. Aceh.
 Keywords: Performance, Wilayatul Hisbah, Implementation

Liturgy and non-colonial thinking: Speaking to and about God beyond ideology, religion and identity politics – Towards non-religion and a unbearable freedom in Christ

It has been argued that most countries that had been exposed to European colonialism have inherited a Western Christianity thanks to the mission societies from Europe and North America. In such colonial and post-colonial (countries where the political administration is no longer in European hands, but the effects of colonialism are still in place) contexts, together with Western contexts facing the ever-growing impact of migrants coming from the previous colonies, there is a need to reflect on the possibility of what a non-colonial liturgy, rather than a decolonial or postcolonial liturgy, would look like. For many, postcolonial or decolonial liturgies are those that specifically create spaces for the voice of a particular identified other. The other is identified and categorised as a particular voice from the margins, or a specific voice from the borders, or the voices of particular identified previously silenced voices from, for example, the indigenous backyards. A question that this context raises is as follows: Is consciously creating such social justice spaces – that is determined spaces by identifying particular voices that someone or a specific group decides to need to be heard and even making these particular voiceless (previously voiceless) voices central to any worship experience – really that different to the colonial liturgies of the past? To give voice to another voice, is maybe only a change of voice, which certainly has tremendous historical value, but is it truly a transformation? Such a determined ethical space is certainly a step towards greater multiculturalism and can therefore be interpreted as a celebration of greater diversity and inclusivity in the dominant ontology. Yet, this ontology remains policed, either by the state-maintaining police or by the moral (social justice) police. Contribution: In this article, a non-colonial liturgy will be sought that goes beyond the binary of the dominant voice and the voice of the other, as the voice of the other too often becomes the voice of a particular identified and thus determined victim – in other words, beyond the binary of master and slave, perpetrator and victim, good and evil, and justice and injustice, as these binaries hardly ever bring about transformation, but only a change in the face of master and the face of the slave, yet remaining in the same policed ontology.

Self-Expression in the Cyber World: Challenges for a Woman

Apart from offering a platform to express opinions, social networking sites also enable people to maintain anonymity and express hatred. Women, particularly strong and opinionated ones, often fall prey to such revulsion. This investigation explores why and how women’s self-expression is curtailed in the virtual domain. To answer this question, thematic analysis has been carried out of Facebook comments and messages received by an Indian woman over a period of two years. Findings indicate that men responding to women’s online self-expression can fall into any of three emergent categories: self-proclaimed well-wishers, admirers turned abusers and the toxically masculine. While the first group silences women discreetly and typically by moral policing or invading women’s personal space, the latter two groups do so more blatantly. However, the three groups share a common patriarchal bias, believing that self-expression is a masculine privilege and women who try to democratise this privilege are cultural deviants.

Role of Communication in Ethical HR Practice

At present, we see HR Professionals are tasked with various ethical as well as professional challenges such as inequality in workplace, sexual harassments, setting standards for workplace conducts amongst few. When certain types of scandals threaten the status quo of a company, it becomes the prerogative of the HR to take tough decisions and handle the matter swiftly so that the daily work culture is not affected. Thus, an HR professional can be termed as the “moral police” of a company. But this task is no easy feat. It befalls on a them to master the art of ethical decision making and become a valuable resource by communicating them not only to the employees but for the sake of company as well. In this study, I aim to point out the major problems that an HR face while taking tough calls on moral decisions and how he/she can overcome their dilemma and overcome the communication barrier that is common in most organizational sectors. My study will mainly focus on the four Ws : What kind of situation may arise that can threaten the moral grounds of decision making, Why such threatening situations may arise , What can be ethically done to overcome such situation and Ways to communicate them to the employees of the organization.

Insurgent engagement with kinship group authorities: production of order and governance in Somalia’s Lower Jubba province

ABSTRACT This paper explores the interactions between Islamist insurgents and kinship-based communities in southern Somalia’s Lower Jubba province in the period of 2006–2012. It demonstrates how Islamist insurgents were able to manoeuvre in a complex sociopolitical landscape, distinguished by various clan and sub-clan groups, and establish a relatively stable and predictable system of order and governance unprecedented in the Somali Civil War. The insurgents’ success, this paper argues, rests on a combination of several related and simultaneous processes which all involved various levels of interactions between the Islamist rulers and local institutions. While the reformist-minded insurgents instilled fear through the application of violence, corporal punishment, and moral policing, they also displayed deep local knowledge, sensitivity, and a pragmatic approach to local institutions, successfully balancing the fine line between divisive ‘clan politics’ and the risk of alienating local power constellations.

STRATEGI PENENTUAN LOCUS DELICTI TINDAK PIDANA PENEBANGAN POHON TANPA IZIN DI KAWASAN CAGAR ALAM MANINJAU PADA TINGKAT PENYIDIKAN

Efforts to Determine Locus Delicti The crime of cutting down trees without permission in the Maninjau Nature Reserve at the Investigation Stage by the Agam Police Unit is to fulfill the material elements of the criminal law regulations that are violated, namely the prohibited act is logging in the prohibited area as contained in Article 82 paragraph (1) letters b and c. In West Sumatra there is a customary community unit that has power over land known as ulayat land. The location where the felled timber is known as the determination of Locus Delicti in forestry crimes. Constraints in Determining Locus Delicti Timber Theft in the Maninjau Nature Reserve at the Investigation Stage by the Criminal Investigation Unit of the Religious Police is a legal factor in which the Criminal Procedure Code (KUHAP) does not regulate with certainty and clearly the method or theory used to determine locus delicti. a criminal act. Another internal factor is the human factor (law enforcement officers), in this case the Police investigator who does not have special expertise in determining the location of the crime of illegal logging, so it requires expert information. Community members are reluctant to be witnesses.

Kiss of Love Campaign: Contesting Public Morality to Counter Collective Violence

The paper studies the immense opposition to a nonviolent campaign against the practice of moral policing in Kerala to understand the dominant spaces, collective identities, and discourses that give shape to the outrage of public morality in India. The campaign through its politics specifically targeted rightwing and political groups as well as socially embedded familial and institutional structures that exercise control over individuals through patriarchal regimes. The adverse reaction to the campaign revealed that collective aggression or violence can be used to impose majoritarian values and exert social control through the authority of public morality and everyday acts of moral policing in masculinized, politico-religious spaces that characterize the traditional public sphere in India. The contested ‘morals’ were gendered and communal notions particular to the middle classes and central to the maintenance of dominant structures of family, marriage, religious community, and the nation. The same informs notions of popular morality that give moral policing its ‘rational’ authority. The research employs online opinion pieces, reports and discussions, and two structured interviews to examine why the campaign became prominent in the public sphere. It gives coherence to the campaign’s agenda to counter the underlying violence of moral policing and suggests measures for peaceful resolution of public contestations.

Sodomites, Pederasts, and Tribades in Eighteenth-Century France: A Documentary History ed. by Jeffrey Merrick

Reviewed by: Sodomites, Pederasts, and Tribades in Eighteenth-Century France: A Documentary History ed. by Jeffrey Merrick Benjamin Bernard Jeffrey Merrick, ed., Sodomites, Pederasts, and Tribades in Eighteenth-Century France: A Documentary History (University Park, Pennsylvania: Pennsylvania State Univ. Press, 2019). Pp. 272; 1 map. $34.95 paper. The lack of accessible edited primary sources about early modern European sexuality has been so keenly felt that scholars regularly crowd-source suggestions on Twitter.2 Building on decades of archival research, numerous articles, and several edited volumes, Jeffrey Merrick (Professor Emeritus of History, University of Wisconsin–Milwaukee) has furnished an indispensable resource that responds to this need. With careful curation and scrupulous English translations, Sodomites, Pederasts, and Tribades in Eighteenth-Century France: A Documentary History is a crucial collection for researchers, teachers, and students of early modern same-sex desire. Because there is, in Merrick's view, "more information about sex between men (but, alas, not between women as well) in Paris than in any other major city in the eighteenth century,"3 this volume also enables Anglophone scholars interested in cross-cultural comparison and thus will benefit sexuality studies in the early modern world more broadly. The volume's rich prefatory commentaries in each subsection and its abundant endnotes provide readers with a patient orientation to each source base, distilling years of expert reflection by the subject's leading historian. This collection brings together documents of two kinds: police files and printed representations. The first corpus, "Surveillance of the Parisian Subculture," assembles English translations of 48 documents generated by the early modern Parisian police according to four institutional and chronological groupings: the lieutenancy general of police's morals bureau primarily in the 1720s, reports of the watch around the 1770s, reports of the Swiss Guard of the Champs-Élysées in the early 1780s, and reports of commissioners, or commissaires, in the 1780s. These sources, in Merrick's deft hands, shine particular light on the texture of everyday life. The first of these policing institutions, the morals bureau of the lieutenancy general of police in Paris, undertook surveillance, arrests, interrogations, and detentions of men for the crime of sodomy, as Merrick has shown in numerous articles [End Page 109] (helpfully listed in the book's "Recommended Reading" section).4 The lieutenancy general's bureaucratic apparatus generated paperwork including reports of undercover spies (or "decoys") dictated to police clerks, denunciations of arrested men, and case summary sheets. (Merrick previously published some documents selected from the moral police's sodomy files in his first primary source collection, co-edited with Bryant Ragan, which inspired me as an undergraduate.5) In this section, readers meet a representative line-up of sodomites: the "incorrigible" recidivist Marquis de Brécey and his lackey Jacques Bernard (no relation), and the lace merchant Emery Eraux who cruised the Seine riverbank by the Collège Mazarin. Merrick has carefully selected cases from thousands of manuscript pages to demonstrate the "variety and complexity" of homosexuality in early modern Paris: patterns of behavior that include the prevalence of age-differentiated relationships, the role of labor patterns in structuring affective relations, and even the at times surprising limits of tolerance. Readers can consider whether transformations between these 1720s sources and the later documents reflect changes in the practices of policing, in the mores of the population under surveillance, or in both. In Part II, "Representations of Same-Sex Relations," Merrick collects thirty-one depictions of male-male and female-female sexuality in print. The first subsection, "Gossip and Slander," includes scandalmongering pamphlets known as nouvelles and libelles that narrate social episodes. This subsection also juxtaposes those newssheets with archival evidence: in addition to translating a newssheet relating the story of a botched pickup at the opera in 1780 by the unfortunate actor Jean-François Bithemer, Merrick appends a legal petition Bithemer's mother filed against a calumnious actress at the comic opera who publicly denounced her son's "improper relations with men" (141–42). The next subsection, "Tradition," includes excerpts of humanist and legal encyclopedias that contrast with the moral dynamism of the third subsection, "Enlightenment." The latter comprises texts generated by self-described philosophes and some that interdisciplinary scholars...

Conflict of the Law and Morality:how Much Is Too Much? The Case of Kenya Moral Police (Ezekiel Mutua) Vs Erick Omondi (Kenyan Comedian)

This paper seeks to interrogate the relationship between the law and morality from both natural law perspective and positivists perspective, in relation to the aforementioned topic.

STRATEGI KOMUNIKASI PENGASUH PONDOK DALAM PEMBINAAN AKHLAK SANTRI

In Indonesia there are many Islamic religious institutions, which are due to the Islamic majority of Indonesians. In the sambas district there is also the Islamic institution of education that has existed since 1979, the reformatory of Muhammad Basiuni Imran (PPMBI) sambas district. The purpose of this study is to learn about communication strategies used by PPMBI caregiver to morticizing santri. The approach used was peddlers sociological. The kind of research used in this study is qualitative. The data-collection techniques used in this study are observation, interviews, and documentation. These research data analysis techniques are data reduction, data display, and verification or conclusions. Whereas the authentication technique used by researchers was the data triangulation and the crew check. Research is based on the strategy that non-commissioned nurses of PPMBI engage in moral policing is persuasion in form of santri, method, attention, dialog or question-and-answer, and rule models.

Companion Animals and Online Discourse: Victim-Blaming and Animal Evacuation

ABSTRACT People often intentionally or unintentionally leave companion animals behind in an evacuation during a hazard event. In online animal rescue forums, people curate, comment on, and engage in posts during and after disasters. Many times, the content of the posts and comments to the posts are value-laden and examples of expressing moral policing about evacuation related to companion animals. To explore the content of posts related to rescue, reunification, and victim-blaming, we collected 64 social media posts and news articles about cats and dogs affected by the Carr Fire and Hurricane Florence. From these posts, we coded 157 comments as relating to the themes of decision-making, joy, sympathy, information, anger, reunification, judgment/punishment, fairness, seeking solutions, and gratitude, and analyzed the interrater reliability for these categories. Results suggest conflicting information on species-specific risks for evacuation failure. Additionally, we found that victim-blaming against pet owners who failed to evacuate their pets, indicated by the expression of “negative” attitudes toward this population, was contingent upon the onset speed of the hazard and amount of notice prior to evacuation. Owners attributed more blame after Hurricane Florence, a slow-onset event, than after a rapid-onset event, like the Carr Fire. We used the triangle model of responsibility to explain the differences in responsibility attribution and victim-blaming between these two hazards. Victimblaming also appeared to impact expressions of grief online, with those impacted by the Carr Fire who experienced greater victim-blaming less likely to post about their experiences on social media. The primary conclusion for this research is that victim-blaming, in the case of these events, was more common for Hurricane Florence than the Carr Fire. The implications include new insights into the ways in which outside observers assign blame to disaster victims in slow-onset versus rapid-onset events, especially when companion animals are involved.

Intimacy Under Surveillance: Illicit Sexuality, Moral Policing, and the State in Contemporary Malaysia

Abstract Malaysia’s Malay-Muslim majority adheres to heteronormative forms of sexuality that recognise marriage as the only means of securing access to lawful sexual intimacy. Islam, Malay customs (adat), and the Malaysian state impose strict sanctions on pre- and extramarital intimacy in its Syariah criminal laws. A Vice Prevention Unit responsible for moral policing is legally authorised to arrest couples who violate Islamic rules of behaviour, including sexual offences such as khalwat (illicit proximity)—a crime of passion punishable by a fine and/or imprisonment. This article compares two khalwat trials in Kota Bharu and Kuala Lumpur’s Syariah court to illustrate what Peletz (2002) calls the judges’ “cultural logic of judicial reasoning”. In these trials, Syariah judges extend beyond a narrowed focus on gender to also consider cultural understandings of age, profession, family circumstances, and marital status, thus reproducing Malay adat understandings of intimacy, marriage, and personhood. In an effort to steer young couples away from forbidden sexual temptations, the Malaysian state liberalises access to marriage by recognising cross-border marriages contracted in Southern Thailand, offering financial incentives to young couples intending to marry and defending existing legal provisions allowing the marriage of minors. The Malaysian state’s mix of punitive, preventative, and pro-marriage policies, I suggest, are various ways of surveilling sexuality by bringing uncontrolled desires under the purview of matrimony, where it may find its lawful expression.

In Memoriam: The Online Policing and Trivialization of Black Lives and Black Deaths

The internet has proven itself an invaluable resource in providing information about the Black Lives Matter movement in real time. As people around the world make a commitment to anti‐racism and equality, social media has become a tool for meaningful engagement with the issues and, for many, a platform on which to begin their journey of anti‐racism. However, there are notable inconsistencies between people's declared commitments to social justice on social media platforms and the content they share publicly. Following posts on Twitter and Instagram, I examine the moral policing which takes place in discussions about the Black Lives Matter movement. I argue that the typical forms of virtual policing operate through similar mechanisms of whiteness that are present in respectability politics, in which only those lives deemed worthy and “good” are valued. These conditions allow for room to debate on whether an individual victim of police brutality ultimately deserved to die or not, instead of meaningfully engaging with the systems that enabled a victim's death. The conditionality of death paired with misogynoir—an intersection of racism and sexism that the BLM movement explicitly tries to disavow—has set the stage for the trivializing of Breonna Taylor's passing: some turn her untimely demise into the punch line of a joke while others comment on it in a purely performative type of activism for the sake of their social media aesthetics. I argue that these individuals' ease in piggybacking off of this movement for their own personal gain should be held up to critical scrutiny so that we can progress towards a community that benefits from meaningful solidarity and not empty performativity.