This study contends that the spaces where crime occurs in films are not neutral; they are layered with maps of meaning that we construct somewhere between the imagined and the lived. Given that popular cultural representations both shape and reflect our understandings of crime and space, a study examining where crime occurs in films was warranted but previously unrealized in the criminological literature. This study addresses this gap in the literature by considering how geographies of crime are characterized in a sample of ten recent popular crime films. Applying a qualitative content analysis approach, this study foregrounds the onscreen spaces where crimes occur in an attempt to expose and denaturalize the meanings around crime that are embedded in these backgrounds. Particular regard is given here to the twinning of crime and urbanity, the aesthetics of insecurity, and the gendering of geographies of crime.

This study contends that the spaces where crime occurs in films are not neutral; they are layered with maps of meaning that we construct somewhere between the imagined and the lived. Given that popular cultural representations both shape and reflect our understandings of crime and space, a study examining where crime occurs in films was warranted but previously unrealized in the criminological literature. This study addresses this gap in the literature by considering how geographies of crime are characterized in a sample of ten recent popular crime films. Applying a qualitative content analysis approach, this study foregrounds the onscreen spaces where crimes occur in an attempt to expose and denaturalize the meanings around crime that are embedded in these backgrounds. Particular regard is given here to the twinning of crime and urbanity, the aesthetics of insecurity, and the gendering of geographies of crime.

abstract: This dissertation examines the concept of gendered space as it applies to prayer spaces in Islam, particularly mosques and mushollas exclusively for women. Gendered space is often articulated as space created by those with power—men— in order to control women’s access to knowledge and to put them at a disadvantage, thereby maintaining patriarchal structures. Yet, when groups are relegated to or voluntarily choose the margins, those within may transform the margins into sites of empowerment. I consider the dynamics of religious space, including its construction, maintenance, and activities performed by its inhabitants, by focusing on the Women’s Mosque of America in Los Angeles, which opened in 2015, and Musholla ‘Aisyiyah Ranting Karangkajen and Musholla ‘Aisyiyah Kauman, which have been in operation since the 1920s in Yogyakarta, Indonesia. This work is based on ethnographies of the attendees of these three sites in order to explore the experiences of the women and the impact both traditional religious spaces and religious spaces exclusive to women have on their spirituality, ideas of authority, and sense of community. The Women’s Mosque of America and ‘Aisyiyah women’s mushollas create opportunities for women to participate in and contribute to Muslim communities by basing their efforts on the Sunnah and examples of female piety and leadership in early Islam. The present research challenges the argument that gendered spaces are inherently detrimental and must be remedied by a de-gendering process. Rather, the accounts of the attendees of the Women’s Mosque of America and ‘Aisyiyah women’s mushollas speak to the possibilities of creating an exclusive space that privileges those within it, fulfilling the women’s desire of religious knowledge, leadership, community, and piety in ways that traditional religious spaces have at times fallen short. / Dissertation/Thesis / Doctoral Dissertation Religious Studies 2020

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