This article examines how fear of crime and safekeeping are constituted as part of the same dispositif of control which subjectifies (produces a specific form of self) and which perpetrates spatial and social injustice. Problematizing how imperatives for safekeeping are constituted, this article outlines the role of the abject and anxiety about pollution and disorder in the production of knowledge about public spaces, of the self, and of the other. I draw on data collected from qualitative interviews with young women aged 17 in the UK about their experiences of fear of crime, safety, belonging, exclusion and well-being in public spaces. By conducting discourse analysis on their talk, this article posits that exclusionary notions of class, race and gender construct part of how some young women produce knowledge about fear of crime and safety. This research has implications for better understanding the social cost of contemporary knowledge about what is safe and what is fearsome in public space.
Since the 1950s, the UN Statistical Division has encouraged nations to standardize the definitions used in data collection. A key concept in censuses and surveys is the household: This is the unit for which information is collected and analyzed, and is thus an important dimension of data that are the basis for many policies. We aim to understand the tensions between conformity with UN guidelines and national priorities. We analyze the documentation around the UN household definition over this period. Using detailed census and survey documentary data for several African countries, especially Burkina Faso, Senegal, Uganda, and Tanzania, we examine the disparities between national census definitions of "household" and the UN definition. Perspectives from interviews with key informants within national statistical offices demonstrate the variability in the importance accorded to the UN harmonization aims and the problems that arise when these standardized approaches interact with local norms and living arrangements.
This article explores issues of consent in the context of BDSM. I argue that consent is a complex expression which must be thought beyond the ‘yes means yes, no means no’ that proliferates mainstream debates around consent education. This article draws on qualitative interview data to examine how BDSM practitioners talk about consent and consent violations. It examines how these discussions about consent within a BDSM context interact with non-BDSM discussions and how they do, or do not, inform each other. Though consent is centralized in BDSM as a practice of community-building, sometimes consent violations are ignored or dismissed because this community-building also relies on neoliberal constructions of the autonomous self and heteronormative accounts of desire to explain them. These findings have serious implications for better understanding not only of consent within this subcultural practice, but how heteronormative values saturate contexts where unequal power relations or hierarchies manifest themselves outside of this. By insisting on this nuanced understanding of sexual consent, this article transforms existing debates about consensual sexual practice by exploring consent as a grey area, and where violations are experienced as abusive and where they are not. It also offers pertinent insights into how mobilizing an ethical consent praxis might better attend to questions of consent.
This paper contributes to contemporary debates about the geographies of gendered fear of crime by examining the way in which a group of young women negotiate fear of crime in public space by creating affective distance between themselves and the approaching menace of fear. These distances are presented here as lacunae that young women construct in order to promote feelings of safety in public spaces. Bringing Sara Ahmed's work on the circulation of affect and Jacques Derrida's notion of erasure (or sous-rature) into a dialogue with each other, and building on a Heideggerian phenomenological understanding of fear as dynamic, this paper argues that constructing lacunae enables young women to undo the approach of signifiers of fear in public space, which in turn enables them to contest dominant discourses of the gendered nature of fear of crime. Such erasure also has implications for the politics of safe-keeping. This paper complicates conventional understandings of safe-keeping by highlighting how, in the pursuit of safety, erasures based on classed, raced, or gendered 'othering' manifest themselves and it highlights the importance, not only of attending to silences and absences used to promote feelings of safety, but also to the politics of these in the pursuit of safe-keeping.
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