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This paper draws on ethnographic research in Chennai to unpack the pre‐emptive logic that shapes anti‐suicide interventions at hostels—dormitories—for college‐going women in this city. Its central contention is that a concern for the production of a presumed future becomes, in hostels, a governmental technology that is used to limit young women's lifeworlds in the present. These regimes of intervention reinforce the unliveability of attachments, intimacies and affects that popular discourse and scaled‐up demographic narrative associate with the potential for suicide. Building from this, the paper also shows that such regimes engender feelings of suffocation and attrition among the young women who live in hostels. "Being slowly killed", as they call it, draws attention to suicide not as a spectacular event but as a site where the terms of everyday life are remade. [ABSTRACT FROM AUTHOR]

Urban political ecology scholars recognise that a historical perspective is central to elucidating processes of racialised uneven development. In this paper, I articulate a collectively produced "peoples' history" of the Portland Harbor Superfund Site, recounting how over a century of industrial pollution in Portland, Oregon has disproportionately impacted Native, Black, immigrant and refugee, and houseless residents of all backgrounds—and has spawned collective work for a more just future. I argue that it is imperative for scholars to not only articulate such racialised pasts, however, but also to recognise how those working on the front lines of change draw on their own personal and group experiences to produce shared narratives, particularly across difference and in a context of depoliticised, ahistorical sustainability discourse. The case of the Portland Harbor Community Coalition reveals how the production of a shared history can be an important part of work to redress racialised dispossession and displacement in so‐called green cities. [ABSTRACT FROM AUTHOR]

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Repossession of land by Indigenous people is commonly understood as a legal act that unfolds within the confines of state apparatuses. But for many Indigenous urbanites, legal repossession is both impossible and irrelevant due to their histories of dispossession and dislocation. Moreover, while land repossession in Australia is predominantly non‐urban, I demonstrate that land is also reclaimed within cities. Urban repossession of land, considered here as reciprocal rather than legal, challenges the model of private ownership by asserting a territorially transferable relationship to property as land. The order of property entrenches Indigenous people's dispossession by demanding immobility as precondition to ownership and rendering Indigenous urbanites all "too mobile". Against this framing and the liquidation of their lands as capital, Indigenous people practice reciprocal forms of repossession that challenge both liberal and traditional meanings of ownership. This helps retrieve urban Indigenous subjectivities while compelling partial relinquishment of non‐Indigenous properties. [ABSTRACT FROM AUTHOR]