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For me, there is also an extra step, which is why the word abolition is ultimately one I insist on.

Because I still think, if all of those things happen, we would still need to deprivatize hair.

You know, it's not ultimately going to be avoidable, I think, to confront the ways in which

the state administers our identities via these kinds of familial tropes, you know, for the human.

So like, you know, we are necessarily kind of automatically unless we, quote, unquote, emancipate ourselves. And that's the human. So like, you know, we are necessarily kind of automatically unless we quote unquote

emancipate ourselves, and that's the word, you know, emancipation, unless we break up legally

from our parents or, you know, the people who like registered us for a birth certificate,

you know, we are ultimately disproportionately the

responsibility of these private individuals. And that's the mechanism that shores up

inheritance and therefore class over, you know, centuries. And I think that is a very cruel

lottery. And if you're serious about the abolition of class, I think, is a very cruel lottery.

And if you're serious about the abolition of class,

I think, you know, by necessity, you have to be serious about the abolition of this,

of legal family as well,

as a mechanism for enclosure and as a mechanism for, you know, one of the main functions,

I think, is actually to ensure debt repayment, you know? Like, this is this, this is the way that we

sort of pursue people and leverage people criminally in law.

Like family is, it's obviously something quite hurtful and triggering to almost like

criticize because so many of us, and I'm speaking about proletarians, you know,

are like surviving out here in ways that we're describing

or living as family, you know, and for people who are on the blunt end of racial capitalism,

...