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French Abstract: Lorsqu’une victime dénonce son agresseur sur la place publique, certaines personnes tentent de la réduire au silence en invoquant le droit à la présomption d’innocence. Ce fut particulièrement évident en 2014, lors du mouvement #AgressionNonDénoncée ; ce le fut encore à l’automne 2015, alors que des femmes autochtones de Val-d’Or dénonçaient les agressions sexuelles commises à leur endroit par des policiers ; ce le fut aussi en 2016 à l’occasion de la dénonciation du député Gerry Sklavounos par Alice Paquet ; et l’argument légaliste réapparaît ainsi périodiquement sur la scène publique. Pourtant, peut-on vraiment bâillonner une victime en mettant de l’avant les droits de son agresseur ? L’auteur estime qu’il s’agit là d’un mauvais usage de la présomption d’innocence. Dans ce texte, il explique que la présomption d’innocence doit être replacée dans son contexte juridique. Le droit à la présomption d’innocence est un principe fondamental qui protège les accusés contre le pouvoir punitif de l’État. Il trouve uniquement application dans le processus pénal et n’est pas conçu pour être employé sur la scène publique. De plus, l’auteur explique que, dans le cadre du processus pénal, la présomption d’innocence favorise la création d’un espace de discussion où les parties peuvent débattre de la culpabilité. Pourtant, lorsqu’elle est invoquée sur la scène publique, elle ne fait que placer les victimes dans un processus violent de remise en question de leur crédibilité, tout en protégeant les agresseurs. Son invocation crée une atmosphère qui décourage les dénonciations. Le débat public dévie, laissant peu de place pour critiquer nos systèmes de plaintes dysfonctionnels et la culture du viol. En ce sens, la présomption d’innocence n’est pas invoquée afin d’établir un dialogue constructif, mais plutôt pour faire taire les critiques.English Abstract: When a victim reports her aggressor publicly, some people try to silence her voice under the guise of the right to the presumption of innocence. This was especially remarkable in 2014, within the movement #AgressionNonDénoncée; and again in the fall of 2015, when Val-d’Or Indigenous women reported being sexually assaulted by police. It was also the case in 2016 when Alice Paquet denounced Member of Provincial Parliament Gerry Sklavounos, and the legal argument thus periodically reappears on the public stage. However, can we really silence a victim by advancing the rights of her aggressor? The author believes that this is a case of inappropriate use of the presumption of innocence. In this text, he explains that the presumption of innocence must be placed in its legal context. The right to the presumption of innocence is a principle that protects litigants against the punitive power of the state. Its sole application belongs in the criminal process, and it was not designed to be used as such on the public stage. In addition, the author explains that, at the heart of the criminal process, the presumption of innocence promotes the creation of a discussion space where all parties may debate the guilt. However, when it is invoked in the public sphere, it only places the victims in an aggressive process of questioning their credibility while protecting the aggressors. Its invocation creates a climate that deters denunciations of sexual assaults. The public debate deviates, leaving little room to criticize our dysfunctional complaint systems and rape culture. In that sense, the presumption of innocence is not invoked in order to establish a constructive dialogue, but it has the effect of shutting down its critics. In this article, the author explains why the right to the presumption of innocence must not be engaged in this way in the public sphere.

Stand-up comedy, like many forms of public entertainment or workplace organizations, is a field dominated by men. The deeply embedded perception that women are not funny, or not as funny as their counterparts, allow men’s privileged position in pursuing their career in comedy without their humor being questions based on their gender. However, the women’s’ experiences were found to be challenging with women’s humor being questioned and overshadowed by a hostile environment of sexual harassment. This disparity in the number of women represented in comedy is even more prevalent when it comes to the number of women who participate in stand-up comedy at the amateur level of open mic nights. This thesis examines gender disparity among comedians, the prejudices and discrimination women comedians face at the level of amateur comedian, and how they navigate through those barriers in comedy. Based on the findings from 14 in depth-interviews with 7 men and 7 women comedians, as well as observations of open-mic nights, this study investigates their experiences and perceptions of gender politics in comedy.

Organisers say academy is more gender-balanced and diverse after last year’s failure to nominate black artists

«Sous la ceinture»: La culture du viol, «pas une lubie de féministe»

Judith Lussier, l'une des auteurs du livre « Sous la ceinture, unis pour vaincre la culture du viol », souligne que ce phénomène est omniprésent et tend à banaliser les gestes des agresseurs.

The aim of this article is to provide insight into the phenomenon of sexual harassment in the theatre world. A survey among Norwegian actors is presented showing that sexual harassment is much more prevalent in the theatre world than in Norwegian work life in general. Further, the article aims at understanding why the prevalence is as high as it is. Based on qualitative interviews, the article points out some risk factors that shed light on the high prevalence of sexual harassment. Lastly, the risk factors are related to charismatic authority as an important power base in the theatre world.

The music industry is hugely homogenised. In the UK, all three heads of the major record labels are men, and there’s just three women…

This article explores the ways in which young adults produce a sense of safety in pubs and clubs. Despite considerable anxiety around issues pertaining to safety and violence in the night-time economy, there is little consideration of how young adults themselves feel about their safety on a night out, or how they achieve a sense of safety in a seemingly ‘risky’ social space. Drawing on mixed-methods research conducted in Melbourne, Australia, in this article I consider the strategies that young adults used to feel safe on a night out. I argue that feeling ‘safe’ is something that is actively produced through the use of these strategies, as well as providing an avenue for ‘doing’ gender.

Beginning in 2014, the LGBTQ Alliance professional network of the American Alliance of Museums (AAM) met to develop and publish a broad set of LGBTQ Welcoming Guidelines for Museums. The authors sought to help museums be more inclusive of lesbian, gay, bisexual, transgender and queer staff and visitors. The Guidelines conform to the most recent established standards of professional practice in museums and touch on all areas of museum work; they may be viewed as part informational reference, part institutional self-assessment tool. The Guidelines were unveiled at the AAM’s 2016 annual meeting, and are now available at no charge online (http://www.aam-us.org/resources/professional-networks/lgbtq). The LGBTQ Alliance encourages readers to use and review the Guidelines and to make observations, critiques and corrections directly to the current chair, Mike Lesperance (mike@thedesignminds.com).

Background Music festivals have received relatively little research attention despite being key sites for alcohol and drug use among young people internationally. Research into music festivals and the social contexts of drug use more generally, has tended to focus on social and cultural processes without sufficient regard for the mediating role of space and spatial processes. Methods Adopting a relational approach to space and the social, from Actor-Network Theory and human geography, I examine how socio-spatial relations are generated in campsites at multiple-day music festivals. The data are drawn from ethnographic observations at music festivals around Melbourne, Australia; interviews with 18–23 year olds; and participant-written diaries. Results Through the analysis, the campsite is revealed as a space in process, the making of which is bound up in how drug use unfolds. Campsite relations mediate the formation of drug knowledge and norms, informal harm reduction practices, access to and exchange of drugs, and rest and recovery following drug use. Conclusions Greater attendance to socio-spatial relations affords new insights regarding how festival spaces and their social effects are generated, and how they give rise to particular drug use practices. These findings also point to how festival harm reduction strategies might be enhanced through the promotion of enabling socio-spatial relations.

This article contributes to debates about the value and utility of the notion of postfeminism for a seemingly “new” moment marked by a resurgence of interest in feminism in the media and among young women. The paper reviews current understandings of postfeminism and criticisms of the term’s failure to speak to or connect with contemporary feminism. It offers a defence of the continued importance of a critical notion of postfeminism, used as an analytical category to capture a distinctive contradictory-but-patterned sensibility intimately connected to neoliberalism. The paper raises questions about the meaning of the apparent new visibility of feminism and highlights the multiplicity of different feminisms currently circulating in mainstream media culture – which exist in tension with each other. I argue for the importance of being able to “think together” the rise of popular feminism alongside and in tandem with intensified misogyny. I further show how a postfeminist sensibility informs even those media productions that ostensibly celebrate the new feminism. Ultimately, the paper argues that claims that we have moved “beyond” postfeminism are (sadly) premature, and the notion still has much to offer feminist cultural critics.

This article considers live music policy in relation to wider debates on the cultural (as opposed to instrumental) value of the arts. The findings are based on research into amateur/enthusiast, state-funded and commercial concerts across a range of genres – classical, traditional folk, jazz, singer–songwriter and indie – using the Edinburgh Queen’s Hall venue as a case study. We argue that (1) articulations of the cultural or intrinsic value of live music across genres tend to lapse back into descriptions of instrumental value; (2) although explanations vary from audiences, artists and promoters as to why they participate in live music, they also share certain characteristics across genres and sometimes challenge stereotypes about genre-specific behaviours; and (3) there are lessons to be learned for live music policy from examining a venue that plays host to a range of genres and promotional practices.

Kieron Faller from CI reveals best-practice for diverse businesses…

This book examines the complex and conflicting relationships between LGBT people and our cultural and heritage organisations including libraries, museums and

This article examines the feminist response to a 2013 online “feud” between singers Miley Cyrus and Sinéad O’Connor that began when Cyrus connected the video for her single “Wrecking Ball” to O’Connor’s video for “Nothing Compares 2 U.” O’Connor’s response criticised Cyrus’ sexualised image, and the exchanges that followed sparked debate among feminists over the limits of sexual “agency,” and the sexual politics of feminism. This took place within a wider media context that has seen an apparent increase in female celebrities explicitly identifying themselves as feminist. Critics of this “celebrity feminism” argue that the sexualised star systems of its proponents are at odds with the aims of feminist politics. This article draws on post-structuralist feminist theory to question the positioning of celebrity feminism as exterior to an imagined “feminist movement.” Using the Cyrus/O’Connor feud, I argue that such a binary potentially reaffirms the structures of power that feminism seeks to oppose, and ignores the ways celebrity culture and contemporary media practice might combine to produce new understandings of the field of feminism.