 This anti-legal turn goes along with what we may call a critical turn in scholarship on civil disobedience. Not only do theorists critique the liberal account of civil disobedience as unduly narrow and restrictive (as contemporary critics of Rawls already did) and articulate a more inclusive concept; but they also critique the ideology that undergirds the common account, uncovering the ways in which it distorts the reality of the practice, deters resistance, and buttresses the status quo (Celikates 2014, 2016; Delmas 2018a, ch. 1; Pineda 2021b, ch. 1). In this vein, several scholars have reassessed the complex legacy of Thoreau and Gandhi to the civil disobedience tradition, in order to both show the misappropriation of their writings on political resistance and to call for a reappropriation and appreciation of their visions (Mantena 2012; Hanson 2021; Livingston 2018; Scheuerman 2018, ch. 1, 4). Scholars have also reconsidered the historical record of the American Civil Rights Movement to excavate the radical understanding of civil disobedience forged by actors themselves, in lieu of the romantic and sanitized version that dominates public perception of the Movement (Hooker 2016; Livingston 2020a, 2020b; Pineda 2021b, ch. 2–5; Mantena 2018; and Shelby and Terry 2018). Setting the record straight matters not just for historical accuracy but also because the Civil Rights Movement is used as the benchmark to judge contemporary protest movements such as Black Lives Matter, unfavorably comparing today’s activists with an idealized standard with the effect of prejudicing the public against them.