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This chapter is based on criminological research about theatre in detention. The research results allow a new conceptual approach to the notion of subversion. The purpose of this work is to (a) briefly present the object, context, and methodology of the research; (b) describe the concept of subversion; and (c) explain how subversion can serve an activist project in criminology. The topic will be situated in an epistemological reflection, illuminating the nature of the prison theatre project and its criminological applications.

This chapter offers feminist perspectives on the violence exercised by female avengers in popular audiovisual products about narcotrafficking from Mexico and Colombia. Through the case studies of the narcotelenovela Rosario Tijeras (RCN Televisión, 2010) and the B movie Sanguinarios del M1 (Alonso Ortiz Lara, 2011), we explore how recent Latin American narco-narratives rearticulate the ‘rape-revenge’ film. Following Valencia's conceptualisation of necroempowerment (2012), we argue that female characters respond to rape with ruthless methods in an effort to regain agency. We combine existing literature in feminist film studies with postcolonial readings of the specificities of rape-revenge in the narco-universe where the violence these heroines use as retaliation is already the norm for their male counterparts. A close reading of revenge sequences underscores how vengeance can constitute a cathartic outlet for enraged female characters, challenging stereotypes of feminine passiveness and subverting gender hierarchies. However, it also perpetuates a patriarchal order based on toxic ideals of individual power achieved through bloody methods. We examine how empowerment can entrap female protagonists and serve to differentiate the types of violence that each gender has access to, and we discuss the problematic representation of rape as a transformative moment necessary for women to later become powerful.

In this chapter, I uncover the jail diaries of a revolutionary woman of the 20th century Pakistan, Akhtar Baloch. Although feminism in Pakistan has oscillated between liberal and postcolonial camps, through reading Akhtar's diaries, compiled as Prison Narratives (2017), I center Akhtar's own struggles for Sindh, along with the resistance of the women she met in the prison convicted for the murders of their husbands, to better theorize Marxist Feminism in Pakistan that overturns the structures that commodify women through love and revolution. My article will show the commodification of women's bodies; the “sale” of women through marriage as the goal of this commodification; the lovelessness and alienation women experience in commodified marriages; the unexpected fall in love with someone whom it is subversive for the commodified wife to love; the subversion of this unexpected event that leads to the attempted resolution of this tension through murder; the separation of the lovers through the incarceration of the woman by the capitalist-patriarchal state; and finally, the unexpected outcome (albeit the most common one) that the male lover abandons his female lover once she's jailed, but the defiantly brave female lover finds platonic love in jail through close female friendships with other women who are similarly brave in both love and in revolution. Through this exposition, I show that Akhtar's diaries provide a way for us to build on Marxist Feminist theory through a theory of love and revolution from a Sindhi feminist perspective.

The narrative of The Americans weaves together a spy thriller and a family drama, though it drives home the inseparability of the political and the personal through the lives of the central characters, Philip and Elizabeth, a couple whose marriage is a cover for their work as Soviet spies. This chapter provides a queer reading of their marriage, drawing from the real history of the Cold War politics of sexuality that associated American values with the hetero- and gender normative, white, and middle-class nuclear family. In contrast, the Soviet Union was understood to have disrupted this natural order by installing the state as an overbearing patriarch. Philip and Elizabeth’s fictional cover as a nuclear family requires them to perform American marriage, family, and selfhood. In doing so, they reflect the centrality of the family in America’s Cold War self-image in which the family serves as the anchor of the American order, enabling economic and political self-sufficiency. Their performance of the family challenges our ability to differentiate between real, authentic family that can serve as the legitimate source of social reproduction and between the counterfeit, fake family that disrupts the social order. The queer family, refusing to be placed beyond realm of the political by the moral language of family values, subverts our ability to distinguish between genres since the family drama is already a political thriller.

In the aftermath of the Supreme Court’s 2023 decision to effectively end race-conscious admissions practices across the nation, this paper highlights the law’s commitment to whiteness and antiblackness, invites us to mourn and to connect to possibility.

Drawing from the theoretical contributions of Cheryl Harris, Jarvis Givens and Chezare Warren, as well as the wisdom of Justice Ketanji Brown Jackson’s dissenting opinion, this paper utilizes CRT composite counterstory methodology to illuminate the antiblack reality of facially “race-neutral” admissions.

By manifesting the impossible situation that SFFA and the Supreme Court’s majority seek to normalize, the composite counterstory illuminates how Justice Jackson’s hypothetical enacts a fugitive pedagogy within a dominant legal system committed to whiteness as property; invites us to mourn, to connect to possibility and to remain committed to freedom as an intergenerational project that is inherently humanizing.

In a sobering moment where we face the end of race-conscious admissions, this paper uniquely grapples with the contradictions of affirmative action as minimally effective while also radically disruptive.

While past research has explored how opting-out enables mothers to break free from masculinist organizational cultures, less attention has been given to how they resist disciplinary power that constitutes and governs their subjectivities. This paper aims to add to the discussion of opting-out as a site of power and resistance by proposing the concept of “constructive resistance” as a productive vantage point for investigating opted-out mothers' subversive practices of self-making.

This Malaysian case study brings together the notion of constructive resistance, critical narrative analysis and APPRAISAL theory to examine the reflective stories of eighteen mothers who exited formal employment. These accounts were collected through an open-ended questionnaire and semi-structured email interviews.

The mothers in the sample tend to construct themselves in two main ways, as (1) valuable mothers (capable, tireless, caring mothers who are key figures in their children's lives) and (2) competent professionals. These subjectivities are parasitic on gendered and neoliberal ideals but allow the mothers to undermine neoliberal capitalist work arrangements that were incongruent with their personal values and adversely impacted their well-being, as well as refuse organizational narratives that positioned them as “failed” workers.

Whereas power is primarily seen in previous opting-out scholarship as centralized and constraining, this case study illustrates how the lens of constructive resistance can be beneficial for examining opted-out mothers' struggles against a less direct form of power that governs through the production of truths and subjectivities.

Thailand has seen waves of youth-led protests over the past three years. Pro-democracy youth activists have vociferously criticised authority figures: teachers, parents and political leaders, especially the king. Drawing on vignettes assembled over a 14-year ethnographic work with young people in Thailand, as well as on current research on youth (online and offline) activism in Bangkok, I examine the multi-layered meaning of kinship in Thai society. The chapter reveals the political nature of childhood and parenthood as entangled modes of governance that come into being with other, both local and international cultural entities. I argue that Thai youth activists are attempting to rework dominant tropes that sustain “age-patriarchy” in the Buddhist kingdom. Their “engaged siblinghood” aims to reframe Thailand's generational order, refuting the moral principles that establish citizens' political subordination to monarchical paternalism and, relatedly, children's unquestionable respect to parents. As I show, Thai youth activists are doing so by engaging creatively with transnational discourses such as “democracy” and “children's rights,” while simultaneously drawing on K-pop icons, Japanese manga and Buddhist astrology. In articulating their dissent, these youths are thus bearers of a “bottom-up cosmopolitanism” that channels culturally hybrid, and politically subversive notions of childhood and citizenship in Southeast Asia's cyberspace and beyond. Whatever the outcome of their commitment, Thai youth activism signals the cultural disarticulation of the mytheme of the Father in Thailand, as well as the growing political influence of younger generations in the region.

The “unplannable” is a welcomed exception to the formal order of urban planning. This opinion article explores some examples of informal urbanism and discusses its ambiguous relationship to public space and unplanned activities in the city. The informal sector offers important lessons about the adaptive use of space and its social role. The article examines the ways specific groups appropriate informal spaces and how this can add to a city’s entrepreneurship and success. The characteristics of informal, interstitial spaces within the contemporary city, and the numerous creative ways in which these temporarily used spaces are appropriated, challenge the prevalent critical discourse about our understanding of authorised public space, formal place-making and social order within the city in relation to these informal spaces.

The text discusses various cases from Chile, the US and China that illustrate the dilemma of the relationship between informality and public/private space today. One could say that informality is a deregulated self-help system that redefines relationships with the formal. Temporary or permanent spatial appropriation has behavioural, economic and cultural dimensions, and forms of the informalare not always immediately obvious: they are not mentioned in building codes and can often be subversive or unexpected, emerging in the grey area between legal and illegal activities.