No link – they don’t have evidence to prove overturning the death penalty would crush movements against police brutality

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Death Penalty

Turn: Abolishing the death penalty is key to build movement momentum

Malkani 20 [Bharat, senior lecturer law and politics at Cardiff university, The Conversation, "Why the fight for racial justice in the US requires the abolition of the death penalty" June 23,
Protests in response to the extrajudicial killings of Breonna Taylor, Rayshard Brooks, George Floyd, and so many other Black Americans have raised awareness of the perennial struggle for racial justice in the US. The Black Lives Matter movement has set out several demands to achieve this aim, such as defunding the police. As I set out in my book, the struggle for racial justice also requires abolition of the death penalty, because this practice is bound up with America’s history of slavery, lynching and racial violence.

Facial Recognition

(retag) Stopping biometric surveillance an essential to build movement momentum

Hood 6/16 (Jacob Hood, New York University, sociology, graduate student, 6/16/20 “Making the Body Electric: The Politics of Body-Worn Cameras and Facial Recognition in the United States,” Surveillance & Society 18(2): 167, |suf|
BWCs are now a routine tool in law enforcement, and future upgrades often seem more of a question of “when” than “if.” However, as actions by both Axon and San Francisco lawmakers demonstrate, the only inevitability in policing technology is pushback and change. As law enforcement agencies, policymakers, and activists consider the use of biometrics and other body technologies for ensuring public safety, they must also consider the political implications of these technologies. BWCs must be situated within the same critical framework as other, arguably more explicit, techniques of social control. At its core, police surveillance is a social justice issue. Indeed, on the Movement for Black Lives’s policy platform, an end to the use of body cameras is listed as one of the crucial points to “end the war on black people.” Body cameras are criticized along with other mass surveillance technologies utilized against black communities such as ISMI-catchers and predictive policing software (The Movement for Black Lives n.d.). Even as we look to address the immediate concerns presented by developing BWC technology, we must also consider the ethics of these devices in a shifting technological/surveillance culture. What making the body electric offers us, then, is a site for analyzing ongoing practices of integrating technology with the body as well as a space for imagining a resistance and social order outside of state control over physical bodies. Making the body electric uses as its grounding point the inherent political nature of the body and the political/economic usevalue of the body within reciprocal systems of white supremacy, heteropatriarchy, and racial capitalism. Physical bodies cannot be separated from politics: politics both form and are formed by understandings of the body. Bodies serve as our most intimate aspect, to be protected and sustained, and also our mode of moving through the social world. As Sara Ahmed (2006: 551) puts it in her examination of bodily orientations in space, “the skin connects as well as contains.” In that sense, and in the context of policing, the body is both personally sacred and frightfully public.

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