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The potential benefits of public space frequently translate into inequitable social and spatial outcomes for specific groups. Young people in particular are being excluded from public spaces through a range of explicit and implicit measures. In the UK, one significant trend constraining their ability to access such space is the extent to which they are commonly perceived as perpetrators of anti-social behaviour. The perceived levels of anti-social behaviour associated with the 'ASBO generation' are exacerbating concerns over youths' presence in, as opposed to absence from, public space. Synthesising new ethnographic research with existing debates about the relationship between young people, anti-social behaviour and public space, this paper argues that it is necessary to address the multifarious discursive processes and material practices influencing young people's use of public space. The paper demonstrates how, as opposed to eradicating young people from public space, Community Wardens in Dundee often provide them with the opportunity for positive and meaningful encounters with places (and people) in their local communities.

Following Douglas and Kristeva, Sibley theorizes in Geographies of Exclusion that socio-spatial boundaries necessarily activate discourses of purity and impurity. Yet there is also a second, more sophisticated theory present in the text. Sibley offers three qualifications to Douglas and Kristeva, emphasizing the culturally specific nature of purity and impurity classifications, their status as contested and metaphorical discourses, and their irreducibly spatial organization and operation. Furthermore, beyond these qualifications, a close reading of the grain of Sibley's argument suggests an account in which (a) temporal closeness to the origin and (b) spatial homogeneity are the standard against which "purity" is measured. Purity and impurity, then, would not attend any "matter out of place" but operate within particular cultural contexts as assessments of whether a phenomenon or space corresponds, in its relative homogeneity, to its impure origin and essence. This perspective offers support for addressing the materiality of purity and impurity discourses.

Following conquest by European settlers Native Americans internalized Euro-American traditions and ideals. Salient among such ideals was the internalization of a bias as pertains to skin color defined as colorism. Colorism is a quasi-manifestation of racism carried out by victim-group populations. Subsequently, light skin was idealized and dark skin denigrated. Initially the idealization of light skin was dramatically displayed in the school setting. Internal confrontations between Cherokee tribal members were frequent. In the modern era, per confrontations such idealization is exacerbated by the complexity of tribal membership. Said complexity is acted out where those of Euro-American (light-skinned) mixed blood are more favored compared with those of African American (dark-skinned) mixed blood. The accountability of the Euro-American influenced relative to the aforementioned confrontations must be addressed in the quest for resolution.

This is an Accepted Manuscript of a book chapter published by Routledge in Emotional States: Sites and Spaces of Affective Governance on 2016-10-04, available online: http://www.routledge.com/9781472454058. ; What is the political allure, value and currency of emotions within contemporary cultures of governance? What does it mean to govern more humanely? Since the emergence of an emotional turn in human geography over the last decade, the notion that our emotions matter in understanding an array of social practices, spatial formations and aspects of everyday life is no longer seen as controversial. This book brings recent developments in emotional geography into dialogue with social policy concerns and contemporary issues of governance. It sets the intellectual scene for research into the geographical dimensions of the emotionalized states of the citizen, policy maker and public service worker, and highlights new research on the emotional forms of governance which now characterise public life.

In 2012, the Baby‐friendly Hospital Initiative for Neonatal Wards (Neo‐BFHI) began providing recommendations to improve breastfeeding support for preterm and ill infants. This cross‐sectional survey aimed to measure compliance on a global level with the Neo‐BFHI's expanded Ten Steps to successful breastfeeding and three Guiding Principles in neonatal wards. In 2017, the Neo‐BFHI Self‐Assessment questionnaire was used in 15 languages to collect data from neonatal wards of all levels of care. Answers were summarized into compliance scores ranging from 0 to 100 at the ward, country, and international levels. A total of 917 neonatal wards from 36 low‐, middle‐, and high‐income countries from all continents participated. The median international overall score was 77, and median country overall scores ranged from 52 to 91. Guiding Principle 1 (respect for mothers), Step 5 (breastfeeding initiation and support), and Step 6 (human milk use) had the highest scores, 100, 88, and 88, respectively. Step 3 (antenatal information) and Step 7 (rooming‐in) had the lowest scores, 63 and 67, respectively. High‐income countries had significantly higher scores for Guiding Principles 2 (family‐centered care), Step 4 (skin‐to‐skin contact), and Step 5. Neonatal wards in hospitals ever‐designated Baby‐friendly had significantly higher scores than those never designated. Sixty percent of managers stated they would like to obtain Neo‐BFHI designation. Currently, Neo‐BFHI recommendations are partly implemented in many countries. The high number of participating wards indicates international readiness to expand Baby‐friendly standards to neonatal settings. Hospitals and governments should increase their efforts to better support breastfeeding in neonatal wards.