This article examines how images of nature, weather, and topography disclose a politics of recognition (who is visible/invisible) invested in a burgeoning criminal justice milieu, where punishment of wrongdoing became increasingly racialized in British Columbia during the early confederation period of Canada's history. Drawing from archived court documents and colonial writing, it examines dominant environmental metaphors and tropes that structured this politics of recognition within the colonial legal imaginary. I argue that images and understandings of topography, nature, weather, and seasons shaped the background enactment of law in early Canadian lawmaking practices. By examining these natural tropes, this article seeks to understand the contours of a contextually specific colonial legal imaginary as a vital component for entry into the criminal justice system. This colonial legal imaginary predisposes certain groups, and particularly Indigenous peoples, as subject to the constraining power of law, thereby fueling the growth of crime control industries over the last 150 years.

In this article, we present six autoethnographies of lives marked by crisis that reflect on the issues of access, very broadly defined, that the COVID 19 pandemic has raised or redefined for each of us. As the time of crisis has made access concerns more and more evident it also exposes how access is not an issue just for disabled people, but for all lives. Drawing on recent scholarship in disability studies that critically interrogates access through an intersectional lens, we take this unexpected unveiling as an occasion to further tease out the complexities, ambiguities, and messiness of access.

Restricting movement is a major focus in policy directives to reduce the spread of COVID-19 in aged care homes. In this article, we rethink dominant framing of restriction through a critical examination of the politics of good care and ethnographic attention to spatial extensions and interdependencies between residents, care workers, and assistive technologies. Drawing on ethnographic observations in two South Australian care facilities, analysis of aged care policies and national inquiries into aged care, and relevant media reporting, we examine how restriction to movement, misconceptualized as a good form of care, has suppressed residents' physical and social needs and ruptured abling assemblages of resident mobility. We propose that walking alongside aged and frail residents offers new ways for thinking about care and re-abling relational approaches to care in times of crisis.

While the COVID-19 crisis has affected people all around the world, it has not affected everyone in the same way. Besides glaring international differences, disparities in personal and situational factors have resulted in strikingly dissimilar effects even on people within the same country. Special attention is required in this regard for people with intellectual disabilities (ID) who are vulnerable to marginalization and precarization during crises as concerns over safety and public health are likely to trump consideration for inclusion and care. This article explores the lived experiences during the pandemic of people with ID living in care institutions in the Netherlands. Particular attention is paid to the challenges involved in living through periods of confinement and separation in what may be called "vulnerable spaces." Drawing from interviews with individuals with a mild ID who have been restricted in seeing family and friends through the closed access of group homes to visits from outsiders, as well as interviews with their relatives and support workers, the article considers the ways in which stakeholders have responded to these spatial policies and negotiated the meaning of living space in times of crisis.

This research investigates how COVID-19 has affected experiences of people with disabilities in low- and middle-income contexts. A qualitative approach was used to collect data as the pandemic progressed from 75 participants in Nigeria, Bangladesh, Nepal, Kenya, and Uganda. The research aimed to be inclusive of people with disabilities by asking the participants directly about their perspectives with a narrative interview method being employed to gain each person's unique insights. A participatory thematic analysis of the data, followed by a spatial analysis process, produced rich and highly individualized accounts of the spatiocultural experiences relating to how people with disabilities had occupied both private and public space during the pandemic. Differing factors, such as the dominant culture, gender, a person's impairments, and the social environment, are shown to shape people's experiences. Across cultures, COVID-19 is shown to have presented new challenges for people with disabilities while preexisting disadvantages have been exacerbated.

Introduction to Spaces and Cultures of Quarantine. This special issue assembles a set of short interventions selected by internal blind review from submissions in response to a call for papers. The contributors document the first phase of the pandemic from February to May 2020, reflect on and respond to the first few months of the global spread of COVID-19, its arrival in communities and its personal impacts and effects on the public realm, from travel to retail to work and civil society. They encompass many continents, from Latin America to Asia. Staying six feet apart provides a rubric for the spatial experience and impact of the COVID-19 pandemic on urban life, our understanding of public interaction, crowd practice, and everyday life at home under self-isolation and lockdown. Time changed to a before and after of COVID-19. The temporality of pandemics is noted in its present and historical popular forms such as nursery rhymes (Ring around the Rosie). Place ballets of avoidance, passing by, long days under lockdown and hurried forays into public places and shops create a new social performativity and cultural topology of care at a distance.

Sanitary Crisis, Civilizational Crisis is the translation of Michel Maffesoli's . This paper can be taken as his pronouncement on the civilizational crisis that the COVID-19 pandemic acutely reveals. Maffesoli's text urges one to see beyond secondary causes or dramatic representations of the pandemic as a sanitary crisis, and to consider the primary, and tragic, causes of this event, understood as a crisis that marks the exhaustion of the logic of modernity. Following from a longstanding critique of the decadence of modernity and, by extension, of an "official society" ordered and controlled by an out-of-touch and morbid elite, Maffesoli makes unequivocally clear that this global pandemic is a direct consequence of a globalized progressivist, economicist, and utilitarian civilizational paradigm. The paper takes up the task of reflecting on how relationality, being-together, and being-with, can be thought in our current moment of civilizational crisis.

The contested of addiction treatment is a space of intersections and inscriptions, a space where the biopolitics of treatment practice meets strategies of sociospatial stigmatization projected by the surrounding community. Drawing from a case study of community conflict surrounding the relocation of a methadone clinic into Corktown, a rapidly gentrifying neighborhood on the peripheries of downtown Toronto, this articles explores the sociospatial dimensions of addiction treatment through a theoretical and ethnographic investigation of client impressions regarding the space of the methadone clinic, before and after its relocation into Corktown. Examining clients' engagement with the space of the clinic as a series of body-space "assemblages" and "folds," this analysis reveals the clinic as an inherently social space, where clients negotiate both the fluid strategies of biopolitical control implicated in treatment practice, and strategies of sociospatial stigmatization in order to assert and articulate their "right to the city."