This article explores the carnal dimensions of existence through ethnographic research in a mixed martial arts club. Mixed martial arts (MMA) is an emergent sport where competitors in a ring or cage utilize strikes (punches, kicks, elbows and knees) as well as submission techniques to defeat opponents. Through data gathered from in-depth interviews with MMA practitioners and participant observation in an MMA club, I elucidate the social processes that are integral to the production of an MMA fighter habitus. I examine how body techniques are learned and become attached to the identity of mixed martial arts fighters. Using Crossley’s concept of reflexive body techniques, I examine how MMA fighters engage in body callusing through use of reflexive body techniques thereby allowing them to withstand the rigors of the sport.

The political and legal theory of Giorgio Agamben, specifically his concept of homo sacer, can be usefully deployed to understand the regulation and treatment of sex offenders. It is argued that the sex offender can be conceived of as a non-citizen or bare life — the homo sacer — and that this elucidates the degrees of violence and forms of abjection visited upon sex offenders in western societies. Through the institution of laws aimed at protecting communities from sex offenders, specifically community notification and civil commitment laws, there is the production of a ban, whereby the sex offender is displaced into a lawless space — a camp. In this `camp', the sex offender is subjected to GPS electronic monitoring, surgical/chemical castration and various other forms of sovereign violence at the hands of professionals and anti-paedophile vigilante groups. This article shows that in the exertion of sovereign power, where the sex offender is placed in the ambiguous terrain of the camp, there is a restoration of order and maintenance of the sacred.

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Health and social science researchers are increasingly interested in the range of new possibilities and benefits associated with diary methods, particularly using digital devices. In this article, we explore how a flexible diary method, which enables participants to choose the device (i.e., paper notebook, tablet, or computer) and medium (i.e., text, photographs, sketches) through which they narrate their experiences, can be used to promote sensitive and rigorous research engagement with family carers to people with dementia. We used a diary interview method with 10 carers over the course of 6 weeks to explore how they experience and interpret the changing behaviors of their cognitively impaired kin. We reflect on how the quality of diary data can be enhanced alongside the ethical dimensions of research with carer populations, through different forms of diary keeping, regular interaction with participants, reflexive practice, and follow-up interviews.

Due to child pornography laws, non-consensual intimate image sharing among youth is subjected to complex legal landscapes in a variety of jurisdictions such as Canada, the United States, the United Kingdom, and Australia. While a growing number of scholars have problematized the use of child pornography charges to respond to these cases, there remains little understanding regarding how the police that enforce these laws conceptualize this issue and how this influences responses to these cases. Drawing from interviews with members of sex crime–related units in police service organizations from across Canada, this article examines how police conceptions of non-consensual intimate image sharing among youth correspond with and/or diverge from legal and critical understandings of this issue. While it is widely understood that online and digitally enabled forms of sexual violence pose unique challenges for police, our research fills a gap in the literature by examining how police themselves understand and respond to these challenges.

This article describes the sensory experiences of fighting through an ethnography of mixed martial arts (MMA). MMA is an emergent sport where competitors in a ring or cage utilize strikes (punches, kicks, elbows, and knees) as well as submission techniques to defeat opponents. This sensory ethnography involves, inter alia, the documentation of the rhythms pertaining to the cadence of drills, the flow of sparring and grappling sessions, the attunement of bodies to other bodies through touch, the beat of music accompanying training sessions, the smell of sweat and flatulence, and the throbbing pain that is registered through taste. This article relies on 45 in-depth interviews with mixed martial art fighters and participant observation over a four-year period.