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A no-knock police raid is a law enforcement tactic where officers enter a private dwelling without prior notice. In Canada, there is a significant lack of comprehensive data, on the frequency and outcomes of no-knock police raids and their unintended damages and consequences. While quantitative studies on police violence have been informative, there is a significant gap in documenting racialized lived experiences with no-knock police raids in Canada. This research addresses the gap by focusing on the lived experiences of four Black and one South Asian individual subjected to no-knock police raids. Qualitative interviews were conducted in 2022 followed with thematic analysis. This exploratory study, though small in sample size, sheds light on the overlooked experiences of individuals subjected to no-knock police raids. It provides data to support the dissenting opinion in the legal case R v Cornell which advocates for the regulation of Special Weapons and Tactics (SWAT) teams including controls on no knock tactics in Canada. The findings contribute to understanding the emotional and psychological toll no-knock police raids have on racialized individuals and communities. Findings contribute to the broader literature and discussions on how to improve policing tactics to mitigate harm by preventing unintended collateral harm and better protect privacy rights.

Organized crime is spreading like a global virus as mobs take advantage of open borders to establish local franchises at will. That at least is the fear, inspired by stories of Russian mobsters in New York, Chinese triads in London, and Italian mafias throughout the West.

Touching on issues of power, authority, and domination,Manhuntstakes an in-depth look at the hunting of humans in the West, from ancient Sparta, through the Middle Ages, to the modern practices of chasing undocumented migrants. Incorporating historical events and philosophical reflection, Grégoire Chamayou examines the systematic and organized search for individuals and small groups on the run because they have defied authority, committed crimes, seemed dangerous simply for existing, or been categorized as subhuman or dispensable. Chamayou begins in ancient Greece, where young Spartans hunted and killed Helots (Sparta's serfs) as an initiation rite, and where Aristotle and other philosophers helped to justify raids to capture and enslave foreigners by creating the concept of natural slaves. He discusses the hunt for heretics in the Middle Ages; New World natives in the early modern period; vagrants, Jews, criminals, and runaway slaves in other eras; and illegal immigrants today. Exploring evolving ideas about the human and the subhuman, what we owe to enemies and people on the margins of society, and the supposed legitimacy of domination, Chamayou shows that the hunting of humans should not be treated ahistorically, and that manhunting has varied as widely in its justifications and aims as in its practices. He investigates the psychology of manhunting, noting that many people, from bounty hunters to Balzac, have written about the thrill of hunting when the prey is equally intelligent and cunning. An unconventional history on an unconventional subject,Manhuntsis an in-depth consideration of the dynamics of an age-old form of violence.

The article analyses a UK police raid in 2005 on a West Midlands massage parlour called Cuddles. This raid to rescue victims of trafficking reflects a state approach that, despite police claims to the media, is not victimcentred. In publicising the raid, the police and media participate in discriminatory practices that reproduce a master narrative of trafficking and cause harm to the women the state purports to protect. This article examines details of the Cuddles raid and its aftermath that are obscured in the official account and offers an alternative interpretation of raid photographs circulated by the media. Findings suggest the rights of women targeted in raids are disregarded and the harm they experience dismissed in order to amplify the state's anti-trafficking agenda. Bringing a fuller story to the fore reveals that raids tell subjugated stories and create spectacles that can challenge the master narrative of trafficking disseminated to the British public.

Manufacturing of fear of terrorist attack in Australia - rise of Islamophobia following 2001 terrorist attacks - recent resurrection of Islamophobia - Asylum seekers and refugees targeted - media reporting.

Once known for slum-like conditions in its immigrant and working-class neighborhoods, New York City's downtown now features luxury housing, chic boutiques and hotels, and, most notably, a vibrant nightlife culture. While a burgeoning bar scene can be viewed as a positive sign of urban transformation, tensions lurk beneath, reflecting the social conflicts within postindustrial cities.Upscaling Downtownexamines the perspectives and actions of disparate social groups who have been affected by or played a role in the nightlife of the Lower East Side, East Village, and Bowery. Using the social world of bars as windows into understanding urban development, Richard Ocejo argues that the gentrifying neighborhoods of postindustrial cities are increasingly influenced by upscale commercial projects, causing significant conflicts for the people involved. Ocejo explores what community institutions, such as neighborhood bars, gain or lose amid gentrification. He considers why residents continue unsuccessfully to protest the arrival of new bars, how new bar owners produce a nightlife culture that attracts visitors rather than locals, and how government actors, including elected officials and the police, regulate and encourage nightlife culture. By focusing on commercial newcomers and the residents who protest local changes, Ocejo illustrates the contested and dynamic process of neighborhood growth. Delving into the social ecosystem of one emblematic section of Manhattan,Upscaling Downtownsheds fresh light on the tensions and consequences of urban progress.

Popular representations of third-world sex workers as sex slaves and vectors of HIV have spawned abolitionist legal reforms that are harmful and ineffective, and public health initiatives that provide only marginal protection of sex workers' rights. In this book, Prabha Kotiswaran asks how we might understand sex workers' demands that they be treated as workers. She contemplates questions of redistribution through law within the sex industry by examining the political economies and legal ethnographies of two archetypical urban sex markets in India. Kotiswaran conducted in-depth fieldwork among sex workers in Sonagachi, Kolkata's largest red-light area, and Tirupati, a temple town in southern India. Providing new insights into the lives of these women--many of whom are demanding the respect and legal protection that other workers get--Kotiswaran builds a persuasive theoretical case for recognizing these women's sexual labor. Moving beyond standard feminist discourse on prostitution, she draws on a critical genealogy of materialist feminism for its sophisticated vocabulary of female reproductive and sexual labor, and uses a legal realist approach to show why criminalization cannot succeed amid the informal social networks and economic structures of sex markets. Based on this, Kotiswaran assesses the law's redistributive potential by analyzing the possible economic consequences of partial decriminalization, complete decriminalization, and legalization. She concludes with a theory of sex work from a postcolonial materialist feminist perspective.

Over two days in October 2005, police in Mexico City conducted a series of raids on male-to-female transgender (travesti) prostitutes working in the streets. The motive of the investigation was not related to sex work at all, but rather, the hunt for a serial killer responsible for the deaths of elderly women between 2003 and 2005. With few leads apart from reports by a couple of eyewitnesses that they had seen ‘a man dressed as a woman’ enter the houses of the victims, the Chief Public Prosecutor announced that the killer could be a travesti. On January 25, 2006, the ‘lady-killer’ was finally discovered to be neither a ‘man dressed as a woman’, nor a travesti. The suspect, a female former lucha libre wrestler, Juana Barraza, was taken into custody. In the period leading up to the October raids, Mexico’s chief television channel, Televisa, finished up the season of its popular soap, La Madrastra, with a plot line that features a man who dresses as a woman to disguise his usual male identity and kill his female victims. This paper examines the case, looking at the influence of the soap opera narrative in the profiling of travestis as suspect ‘men dressed as women’. It draws on studies of soap opera and mass media forms in Mexican society, as well as the work of transgender theory in understanding how crossgender identities are circumscribed by discourse.