A World of Strangers: Order and Action in Urban Public Space.

Locational citizenship, exclusion and inclusion. The case of street children in Ethiopia

“…The material thus speaks to contestations of place. There is a right and a wrong use of public space, linked to the accepted publics versus the non-accepted publics, the good and bad citizens, those who belong and those who do not belong (e.g., Staeheli & Mitchell, 2008, see also Lofland, 1973). We here discuss two key contributions from the study:…”

“…The material thus speaks to contestations of place. There is a right and a wrong use of public space, linked to the accepted publics versus the non‐accepted publics, the good and bad citizens, those who belong and those who do not belong (e.g., Staeheli & Mitchell, 2008, see also Lofland, 1973). We here discuss two key contributions from the study: the different dynamics involved in the private and public spaces for people living their lives mainly in marginal spaces (Snow & Mulcahy, 2001) and acknowledging both exclusion and inclusion as processes, and the children's active agency in handling their daily lives.…”

Observando los espacios públicos del Gran Santo Domingo

“…En este sentido, los estudiantes se enfrentan con la definición del espacio público como espacio de sociabilidad problemática donde coexisten e interactúan personas diferentes: visitantes, comerciantes, pasantes, etc. (Lofland, 1973;García Sanchez, 2011).…”

IDENTITARIAN MOVEMENTS IN THE TOURISTIC CITY: The Marketing of Hate in Verona

“…In the shared spaces in which they operate, both institutional and non‐institutional actors seek to promote a uniform, static and exclusionary membership situated in everyday encounters in public spaces, particularly in the historical centre. The wide panoply of identitarian movements that are present in the social life and the administration consider the city centre as a showcase of white Christian elitist Veronesità and seek to defend it against those who are ‘out of place’ (Merrill, 2014), including poor people, migrants and sexual minorities, but also leftist groups whose visibly distinctive appearance marks them as belonging to groups with a different social and political outlook (Lofland, 1973; Shoshan, 2019). A network of identitarian groups proactively seeks to represent the touristic centre as a ‘white space’, its architectural facade and historical landmarks being portrayed as signifiers of an exclusionary territorial identity: ‘people who are considered different for some reason are subjected to marginalization and intolerance, whether they are immigrants, homosexuals, democrats, young individuals with a left orientation, etc., in which the aim is to create a model city that is safe, clean, and as white as possible in every sense of the term’ 12 (see Figure 1).…”

“…Boundary‐drawing against subjects who have been marked as non‐native or non‐decorative (Mazzei, 2018) and targeted on a regular basis (Shoshan, 2019) eventually culminated in the murder of Nicola Tommasoli on the night of 30th of April 2008: 22 29‐year‐old Tommasoli was singled out in the heart of the historical centre, at Corticella Leoni, for his ‘alternative’ leftist look and long hair as everyday bodily representations of difference (Lofland, 1973; Melucci, 1980), and physically assaulted because he refused to give someone a cigarette. As this episode poignantly demonstrates, ‘otherness’ in the cityspace of Verona came to be defined not only in terms of ethnic and religious differences, but also non‐conforming lifestyles, outfits and public behaviour.…”