From the human dog-walking performance that we encountered at the beginning of this book, via the ambiguous positioning of sexualised pregnancy, and the disruptive potentiality of the protesting body, through to the confrontation of the body of kink within the mainstream and the confronting kinky body within the subculture, this book examines what happens at the boundaries along which everyday space is penetrated with disruption. With contemporary rape culture as the object of analysis – articulated, in this book, as a normative setting against which these case studies have played out – these chapters have considered the extent to which the disobedient, transgressive, and troubling body has the capacity to disturb the way that public space – in all its guises – is striated. The ethics and politics of how social and spatial justice are played out therein is becoming uncovered.

Throughout, I have posited that public and semi-public space – the City of London, the street, the shopping mall, Trafalgar Square, the centre of Kiev, public transport, Kensington Olympia, bars, shops, munches, parks, even online spaces – are striated spaces. Striates, as we have seen, are capitalistic devices of the State to make space productive: to have progress (Deleuze and Guattari, 2004a [1980]: 543). What we mean when we talk about the State is not simply the ‘nation-state’; it is not about that sort of concentrated, totalitarian expression of power. Following Guy Debord (1990 [1988]), what we call State power is integrated, and variously embodied, into the neoliberal subject. This is reflected at the individual, group, community, national and global level, in all aspects of life. Discourses of family, religion, ecology, of climate change deniers; which are pro-vegan, anti-obesity, prodrugs legalisation, militant left-wing/right-wing ideologies; which are patriotic, or anti-royalist, or pro- and anti-Brexit, are all potential expressions of striated (State) thought. Stockpiling, surplus, work – all belong to striated space.