This study explores the complexities of sex work in Tamil Nadu, focusing on the impact of poverty and social exclusion on women engaged in this profession. By examining the historical context and current dynamics, the research uncovers the multifaceted realities faced by female sex workers. It highlights the evolution of sex work from a practice integrated into religious and social rituals to a means of survival under economic duress, further exacerbated by colonial and post-colonial influences. Employing a mixed-methods approach, this study collected quantitative data from 82 sex workers through surveys, and qualitative data from 11 sex workers through in-depth interviews in Tamil Nadu, India. The investigation categorizes sex workers based on their operational environments—ranging from brothels to street solicitation—to emphasize the diversity within the profession. It sheds light on the severe challenges these women face, including violence, legal repercussions, and social stigma, which are often compounded by the illicit nature of their work. The study argues that the legal and societal marginalization of sex workers is rooted in historical prejudices and current socioeconomic factors, which collectively contribute to their vulnerability and exploitation. By exploring the intersection of poverty, social exclusion, and sex work, this research contributes to a deeper understanding of the systemic issues that propel women into sex work in Tamil Nadu. It urges a reassessment of the legal and social frameworks to better support the rights and well-being of sex workers.

Historically, Roma individuals and communities have been shunned by mainstream societies and perceived to be ‘a hard-to-reach group’ by statutory agencies. Their distinct ethnicity and culture are often homogenised into Gypsie, Roma and Traveller, or simply labelled ‘Eastern European’ or ‘Other’. Such categorisation has contributed to Roma communities becoming hidden, particularly in relation to identifying and effectively managing safeguarding concerns at the earliest opportunity. Overtime, the lack of cultural awareness of Roma communities has contributed to mistrust between Roma individuals and statutory services, increasing the likelihood of risky situations being overlooked – ‘That is part of the Roma culture’ - or not appropriately responded to – ‘They don’t speak English, so not much we can do’.

To help untangle this complex situation, the research team partnered with a third sector Roma organisation, alongside a national children’s charity, to explore understandings of child exploitation within Roma communities in Bradford. A participatory research method was utilised, with Roma individuals trained as researchers so that they could shape the design of the study, help capture the voices of Roma individuals and help to bust myths around Roma culture.

The Roma Voices for Change project aimed to conduct research WITH Roma communities and provided a platform for their voices to be heard. The project explored two broad themes – What does it mean to be Roma and how is child exploitation understood/identified within Roma communities. The research captured the experiences and perspectives of Roma young people and adults, education, and statutory safeguarding practitioners (police, social care, and health) located in Bradford. The paper will outline how the research was established, before presenting emerging findings and recommendations for engaging with this community.

Criminology has traditionally been acquainted with espousing a multivariate of theories relating to crime. Over time however, and through the discipline’s evolution, there has been an emergence of innovation and contemporary thought that habitually aligns with the social, political or environmental climates. The interconnected nature of Criminology continues to allow for the materialisation of additional thoughts and perspectives such as Feminist Criminology, Green Criminology and to a more recent extent, Sensory Criminology. It is no surprise that there has contemporarily been a steady increase in the use of Critical Race Theory within Criminology.

Critical Race Theory (CRT), a US derived theory with formal groundings in legal studies subsequently dominated the realms of race and education discourse. So, while CRT itself is not a new phenomenon, observers will note that it has recently traversed its way into the Criminology domain.

Despite CRT’s contentious political position and somewhat unwelcoming perspective from the Ivory Tower, particularly in Western societies, it can be argued that CRT’s very nature parallels with Criminology ideals. Primarily by wanting to liberate and maximise those perspectives shaping our understanding of Crime and Criminality – where race and crime is concerned, this could be a suitable coupling.

This paper seeks to encompass literary pieces across the Criminology landscape that have either utilised the essence of Critical Race Theory’s story-telling and counter-narrative tenet or maximised the voices of the voiceless. This also highlights and draws upon the preliminary findings from one’s own ongoing PhD research. In doing so, it is anticipated that there is a continued acknowledgement of whether CRT principles can fundamentally contribute to the future of Criminological thought.

Scottish-specific evidence and personal testimony was gathered from 35 women and girls on the nature and impact of their concerns around personal safety when travelling on public transport. Unanimously, women reported feeling safer travelling in the day rather than at night or in the dark. Most participants described feeling the need to maintain a constant state of vigilance and described a generalised anticipatory anxiety that was usually (but not exclusively) related to concerns about harassment, assault or anti-social behaviour. Feeling ‘uneasy’ when using public transport was described by many as ‘the norm’ with all respondents speaking of making at least some modifications to their travel behaviours as a result. Women and girls also expressed that they felt ‘responsible’ for keeping themselves safe (rather than the threat of danger being removed by others) and also keeping other females safe (by not leaving them to travel alone). They also often spoke of feeling guided or restricted by others’ thresholds of what was perceived as ‘safe’ and ‘unsafe’, or as ‘acceptable’ or ’unacceptable’ behaviour and, therefore, not always using their own judgement about when it would or would not be appropriate to ask for help. Women and girls spoke of cognitive dissonance and needing to constantly make difficult choices as part of their travel planning, often feeling forced to choose between two unappealing options, rather than feeling that a safe alternative was in place. The research suggests that women and girls shoulder significant responsibility for adapting their behaviours to try to ‘be’ and to ‘feel’ safe when travelling on public transport, but wider systemic change, supported by more practical interventions may be required to give women and girls a greater sense of freedom to maximise the opportunities afforded by public transport travel.