Critical Criminology最新文献

The purpose of this essay is the creation of a theory of suffering and healing. This "ontological" theory is intended to serve as a foundation for the development of justice-related responses to harm (i.e., crime and victimization, inter alia) as part of the author's broader writing on justice as love. Drawing on Buddhist and Christian theological wisdom along with the author's own contemplations of self, this ontological model is offered without any assumption of applicability to anyone; readers are invited to assess its usefulness for themselves and to use or discard accordingly. The model consists of several moving parts: at the core of the model is a troika of ideas: the child within, the ocean of bliss and the theater analogy. In addition, four interrelated courses of concerns work tidally and percussively within and around the troika. If this endocosmic model resonates with readers, the hope is that it would inspire its use for the creation of other ideas and practices related to the granular, concrete, dyadic endless, endless and skilled realization of a loving justice praxis.

This paper hosts the first meaningful dialogue between two important epistemic movements for criminology: zemiology and decolonisation. I identify that zemiology has a disciplinary blindness to colonialism and explain this using Gurminder K. Bhambra's scholarship-and cognate scholarship-as a frame. Three cases-Pemberton's Harmful Societies, Grenfell, and Border Zemiology-are selected for their critical importance within zemiology. They are used to argue that zemiology works within a standard narrative of modernity characterised by capitalist nation-states, which does not recognise the colonial foundations of both of these. Capitalist modernity is, however, a colonial formation. Recognising this allows for a better understanding for a wide range of harms. I then discuss future directions for decolonial zemiology, advocating not for expansion of repertoire, but canonical revision so that colonialism is afforded space as an explanatory frame and zemiology can better explain social harm on a global level.

This article explores the problem of sleep deprivation amongst migrant workers in North East England's night-time economy (NTE). After first outlining some of the physical and psychological effects of sleep loss, the narrative then focuses on primary accounts drawn from unstructured interviews (n = 16) and short vignettes with migrant workers. The article uses a framework grounded in social harm to explicate the declining recognition afforded to sleep and recuperation among night workers, constructing this as a socially corrosive outcome of neoliberal economic relations and the cultural injunctions that accompany it. The forfeiture of sleep among workers can also form an important point of departure for exploring a nexus of harms that suffuse the nocturnal service industry for low-paid migrant workers. These can have far-reaching consequences for well-being, as they expose the fraying of labour relations in the NTE and act as an affront to the possibility of human flourishing.

Centering the perspectives and lived experiences of incarcerated persons, this article considers the ways food is used as a tool and site of contestation and possibility within federal prisons in Canada. Focusing specifically on the implementation of and resistance to the Food Services Modernization Initiative, I explore food as "contested terrain" within carceral systems, making visible a range of tactics of resistance employed by incarcerated persons, from testimonials and official complaints to direct collective action. In analyzing these actions and narratives, I reflect on the importance of both food justice and prisoner justice to transforming carceral food systems and call for greater acknowledgment of carceral food systems within food movement discourses and campaigns.