 Abolitionist theorising about punishment takes many different forms, united only by the insistence that we should seek to abolish, rather than merely to reform, our practices of punishment. (Classic abolitionist texts include Christie 1977, 1981; Hulsman 1986, 1991; de Haan 1990; Bianchi 1994.) An initial question is precisely what practices should be abolished. Some abolitionists focus on particular modes of punishment, such as capital punishment (see, e.g., Brooks 2004; Yost 2019) or imprisonment (see, e.g., A. Y. Davis 2003). What’s more, a prominent strand of abolitionism focuses on incarceration as practiced in the U.S. context, with links drawn between imprisonment and the American legacy of slavery, Jim Crow, and segregation (see, e.g., Adelsberg et. al. 2015; McLeod 2019; Roberts 2019). Insofar as such critiques are grounded in concerns about racial disparities, mass incarceration, police abuses, and other features of the U.S. criminal justice system, they may have implications for other U.S. criminal justice practices in addition to incarceration. At the same time, insofar as the critiques are based on particular features of the U.S. system, it may be less clear what implications they have for imprisonment as it is implemented in other polities. By contrast, other abolitionist accounts focus not on some particular mode(s) of punishment, or on a particular mode of punishment as administered in this or that legal system, but rather on criminal punishment in any form (see, e.g., Golash 2005; Boonin 2008; Zimmerman 2011). It is important to be clear about the target of critique: to endorse the abolition of imprisonment, or even of criminal punishment in any form, as it is currently practiced allows for the possibility that a suitably reformed system of imprisonment or punishment in some other form could be justified (and here it may be difficult, as with Theseus's ship, to distinguish between radically rebuilding an existing practice and abolishing it in favour of an alternative practice).