In this paper we argue that cartography is profitably conceived as a processual, rather than representational, science. Building on recent analysis concerning the philosophical underpinnings of cartography we question the ontological security of maps, contending that it is productive to rethink cartography as ontogenetic in nature; that is maps emerge through practices and have no secure ontological status. Drawing on the concepts of transduction and technicity we contend that maps are of-the-moment, brought into being through practices (embodied, social, technical); that mapping is a process of constant reterritorialization. Maps are never fully formed and their work is never complete. Maps are transitory and fleeting, being contingent, relational and context-dependent; they are always mappings; spatial practices enacted to solve relational problems (eg, how best to create a spatial representation, how to understand a spatial distribution, how to get between A and B, and so on). Such a rethinking, we contend, provides a fresh perspective on cartographic epistemology, and could work to provide a common framework for those who undertake mapping as applied knowledge (asking technical questions) and those that seek to critique such mapping as a form of power/knowledge (asking ideological questions). We illustrate our argument through an analysis of mapping practices.

This article examines issues of family separation and community isolation as experienced by women on parole. Qualitative data, based on unstructured, in-depth interviews with 54 former inmates, offer retrospective reflections and current accounts that delineate many of the unintended costs of imprisonment. The narratives portray the difficulties these women experienced in parenting, relationships, and community reintegration. Social stigma and self-shame are important definitional and reactional elements of their efforts to reestablish social bonds. The collateral costs of imprisonment are related to diminished investment in self and others that is created by continued internal and external shaming.Women in prison, once considered the forgotten population, have become the focus of considerable research. Incarceration rates for women have increased threefold over the past decade and created a wide range of individual and social concerns (Bloom & Chesney-Lind, 2000). This study gives voice to former women inmates who explore their experiences, feelings, and thoughts on the obstacles that they endured in prison and now face in the community. Their retrospective reflections and current accounts portray conflicted emotions about children and relationships both in and out of prison and the difficulties of community reintegration. Their narratives identify and expand on the often overlooked consequences of being an incarcerated female offender.The stigmatization that imprisoned and paroled women experience carries great costs. The stigma (Goffman, 1963) associated with criminality becomes what Becker (1963) referred to as one's master status. Women who are labeled as criminals find confirmation of their deviant master status as they undergo the process of community reintegration with few social bonds (Braithwaite, 1989). The difficulty, if not impossibility, of attempting to disavow one's deviant label is a formidable task for many women offenders.

The effects of software (code) on the spatial formation of everyday life are best understood through a theoretical framework that utilizes the concepts of technicity (the productive power of technology to make things happen) and transduction (the constant making anew of a domain in reiterative and transformative practices). Examples from the lives of three Londoners illustrate that code makes a difference to everyday life because its technicity alternatively modulates space through processes of transduction. Space needs to be theorized as ontogenetic, that is, understood as continually being brought into existence through transductive practices (practices that change the conditions under which space is (re)made). The nature of space transduced by code is detailed and illustrated with respect to domestic living, work, communication, transport, and consumption.

In this paper we examine the potential of pervasive computing to create widespread sousveillance, that will complement surveillance, through the development of lifelogs; socio-spatial archives that document every action, every event, every conversation, and every material expression of an individual's life. Reflecting on emerging technologies, life-log projects and artistic critiques of sousveillance we explore the potential social, political and ethical implications of machines that never forget. We suggest, given that life-logs have the potential to convert exterior generated oligopticons to an interior panopticon, that an ethics of forgetting needs to be developed and built into the development of life-logging technologies. Rather than seeing forgetting as a weakness or a fallibility we argue that it is an emancipatory process that will free pervasive computing from burdensome and pernicious disciplinary effects.

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