Those growing up in pressure cooker situations, those who are being squeezed like lemons until the pips squeak need escape routes that are collectively provided rather than individually improvised; they need some of that pressure to be removed, which would require the deliberate restoration of social, cultural, and economic capital.

Retributive, restorative, interactional (including informational), and transformational justice are all vital precisely because harm has been systematically produced rather than accidentally incurred.

Society has a material and moral debt to those it has systematically exposed to preventable harm—a debt incurred through housing policy, labor markets, welfare regimes, charity and medical industrial complexes, organized abandonment and carceral expansion.

What appears administratively neutral is experienced as it is not, primarily, because of intent, but because of its cumulative effects under conditions of known harm.

This analysis deliberately refuses the conventional separation between "clinical trauma" and political economy, treating them as mutually constitutive rather than analytically distinct.

As James Baldwin insists, devastation becomes morally intolerable when its authors claim innocence; Donna Haraway’s critique of the “God-trick” clarifies how such innocence is epistemically sustained, allowing organizations to co-produce harm while narrating themselves as external, neutral, and benevolent observers.

Following Mbembe’s account of social death, these processes approximate a slow, administratively mediated destruction of life chances rather than an episodic act of violence.

The language used here is deliberately forceful, not to provoke affective response, but to remain proportionate to the harms described. Sanitized descriptions of cumulative violence risk reproducing the very erasures this analysis seeks to contest.