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2023 Acuerdos transformativos CRUE, Some theoretical models predict that nestling begging must be a costly activity to transmit reliable information to parents about offspring hunger. One candidate cost is oxidative stress, which could impair growth or immune function. This hypothesis predicts that nestlings in a poor oxidative status should pay higher costs for a given amount of begging, hence beg at lower rates for a similar degree of hunger. To test this prediction, we experimentally induced a transient alteration of the oxidative status of Barn Swallow (Hirundo rustica) nestlings by administering them either a single dose of a pro-oxidant substance (BSO) or an antioxidant (vitamin E), and recorded their begging behaviour. Chicks treated with vitamin E increased their begging rates in the hours following treatment. However, and contrary to prediction, BSO nestlings did not decrease begging compared to controls. These inconsistent results are difficult to explain by the hypothesis that begging performance is mediated by the oxidative status of nestlings because chicks with an impaired oxidative status (the BSO group) begged the same as controls. Alternatively, vitamin E may alleviate the inhibitory effects on begging of stress responses mediated by glucocorticoids. This study suggests that oxidative costs of begging are minor or absent in this species. Future studies should consider alternative explanations for an association between oxidative status, antioxidant supplementation and begging behaviour, particularly those involving glucocorticoids., Consejo Superior de Investigaciones Científicas (España), Depto. de Fisiología, Fac. de Veterinaria, TRUE, pub, APC financiada por la UCM

The Chorus of Begging and The Chorus of Giving, 2014, (installation with two screens in the entrance hall of SSE) is part of the doctoral thesis in Fine Art “How do you become a successful beggar in Sweden? An inquiry into the images of begging and giving 2011 to 2016”, by Parsberg (Lund University). People who usually beg take part in the Begging Choir. People who usually give to those who beg participate in the choir of giving. Giving and receiving money is often a non-verbal transaction, which is why the Choir of Begging and the Choir of Giving sing without words. With their own individual voices as well as with their collective choral voice, they try to sing the feelings that exist between these begging and giving people. The choirs stood about five meters apart when the video was recorded. “The political happens every day. That is the premise for my artistic practice. I perceive, with all of my senses, a physical and mental distance between those who kneel on the street and passers-by, between begging and giving people. Here I invite the spectator into that “gap”. A dialogue, or a lack of dialogue is going on between the two choruses, between voices, between facial expressions, and between bodies. The installation The Chorus of Begging and The Chorus of Giving is an embodiment of this experiential space. A reflection of a situation that many experience every day on our streets. It is my hope that art can make it possible to see such gaps – which seem to be difficult to talk about – as spaces for action; and thus contribute to the possibility of political acts in and about these spaces.” – Cecilia Parsberg What Images does the Begging face? (2014) What Images does the Giving face? (2014) The two films screened in the north corridor of the grond floor (at lill-skärmen) are also part of Parsberg´s dissertation and they accompany the video installation in the main entrance hall. In “What Images does the Begging face?” Parsberg hired an interpreter and interviewed

The Chorus of Begging and The Chorus of Giving, 2014, (installation with two screens in the entrance hall of SSE) is part of the doctoral thesis in Fine Art “How do you become a successful beggar in Sweden? An inquiry into the images of begging and giving 2011 to 2016”, by Parsberg (Lund University). People who usually beg take part in the Begging Choir. People who usually give to those who beg participate in the choir of giving. Giving and receiving money is often a non-verbal transaction, which is why the Choir of Begging and the Choir of Giving sing without words. With their own individual voices as well as with their collective choral voice, they try to sing the feelings that exist between these begging and giving people. The choirs stood about five meters apart when the video was recorded. “The political happens every day. That is the premise for my artistic practice. I perceive, with all of my senses, a physical and mental distance between those who kneel on the street and passers-by, between begging and giving people. Here I invite the spectator into that “gap”. A dialogue, or a lack of dialogue is going on between the two choruses, between voices, between facial expressions, and between bodies. The installation The Chorus of Begging and The Chorus of Giving is an embodiment of this experiential space. A reflection of a situation that many experience every day on our streets. It is my hope that art can make it possible to see such gaps – which seem to be difficult to talk about – as spaces for action; and thus contribute to the possibility of political acts in and about these spaces.” – Cecilia Parsberg What Images does the Begging face? (2014) What Images does the Giving face? (2014) The two films screened in the north corridor of the grond floor (at lill-skärmen) are also part of Parsberg´s dissertation and they accompany the video installation in the main entrance hall. In “What Images does the Begging face?” Parsberg hired an interpreter and interviewed

The Chorus of Begging and The Chorus of Giving, 2014, (installation with two screens in the entrance hall of SSE) is part of the doctoral thesis in Fine Art “How do you become a successful beggar in Sweden? An inquiry into the images of begging and giving 2011 to 2016”, by Parsberg (Lund University). People who usually beg take part in the Begging Choir. People who usually give to those who beg participate in the choir of giving. Giving and receiving money is often a non-verbal transaction, which is why the Choir of Begging and the Choir of Giving sing without words. With their own individual voices as well as with their collective choral voice, they try to sing the feelings that exist between these begging and giving people. The choirs stood about five meters apart when the video was recorded. “The political happens every day. That is the premise for my artistic practice. I perceive, with all of my senses, a physical and mental distance between those who kneel on the street and passers-by, between begging and giving people. Here I invite the spectator into that “gap”. A dialogue, or a lack of dialogue is going on between the two choruses, between voices, between facial expressions, and between bodies. The installation The Chorus of Begging and The Chorus of Giving is an embodiment of this experiential space. A reflection of a situation that many experience every day on our streets. It is my hope that art can make it possible to see such gaps – which seem to be difficult to talk about – as spaces for action; and thus contribute to the possibility of political acts in and about these spaces.” – Cecilia Parsberg What Images does the Begging face? (2014) What Images does the Giving face? (2014) The two films screened in the north corridor of the grond floor (at lill-skärmen) are also part of Parsberg´s dissertation and they accompany the video installation in the main entrance hall. In “What Images does the Begging face?” Parsberg hired an interpreter and interviewed

Some theoretical models predict that nestling begging must be a costly activity to transmit reliable information to parents about offspring hunger. One candidate cost is oxidative stress, which could impair growth or immune function. This hypothesis predicts that nestlings in a poor oxidative status should pay higher costs for a given amount of begging, hence beg at lower rates for a similar degree of hunger. To test this prediction, we experimentally induced a transient alteration of the oxidative status of Barn Swallow (Hirundo rustica) nestlings by administering them either a single dose of a pro-oxidant substance (BSO) or an antioxidant (vitamin E), and recorded their begging behaviour. Chicks treated with vitamin E increased their begging rates in the hours following treatment. However, and contrary to prediction, BSO nestlings did not decrease begging compared to controls. These inconsistent results are difficult to explain by the hypothesis that begging performance is mediated by the oxidative status of nestlings because chicks with an impaired oxidative status (the BSO group) begged the same as controls. Alternatively, vitamin E may alleviate the inhibitory effects on begging of stress responses mediated by glucocorticoids. This study suggests that oxidative costs of begging are minor or absent in this species. Future studies should consider alternative explanations for an association between oxidative status, antioxidant supplementation and begging behaviour, particularly those involving glucocorticoids.

The present article investigates how begging performed by citizens of new EU-member states in Eastern Europe was debated in parliaments in Denmark, Sweden and Norway during the period 2007–2017. The empirical analysis shows significant cross-country divergences: In Denmark, efforts targeted controlling migration, either directly or indirectly, via various deterrence strategies. In Sweden, the emphasis was rather on alleviating social needs while migrants reside in the country and trying to decrease their incentives to migrate in the first place by ameliorating conditions in sending countries. In Norway, one predominant framing revolved around the issue of human trafficking of beggars. Despite substantial differences, the analyses show a gradual shift in a similar direction in all three countries. While a social frame was initially more commonly understood as the appropriate way to approach begging, over time a criminal frame has gained ground in all three countries. The article argues that this development must be understood in light of marginalized intra-EU migrants’ legal status as both insiders and outsiders in the Scandinavian welfare states. Due to these individuals’ “in-between status”, neither conventional social policy nor immigration control measures are perceived as available, making policymakers more prone to turn to criminal policy tools.

Since the early 2010s, Stockholm has seen a visible emergence of homelessness and begging amongst predominantly Romanian citizens, many of whom identify as Roma, who have collectively come to be known as ‘vulnerable EU citizens’. Despite their prolonged presence and a great deal of political attention, there remains a lack of in-depth research into their experiences of homelessness in the city. This thesis addresses this gap and seeks to forge a deeper understanding for both the experiences and spatial practices of these individuals in Stockholm, as well as the responses with which they have been met by state and society at the local and national levels. The study employs a mixture of qualitative research methods, primarily grounded in semi-structured interviews with ‘vulnerable EU citizens’ in Stockholm, alongside interviews with other actors in the city, ethnographic observations and text analysis. It is theoretically grounded primarily within the critical literature on geographies of homelessness. The thesis consists of a comprehensive summary and three papers, all with a focus on understanding the experiences of ‘vulnerable EU citizens’ in Stockholm and the ambivalent responses with which they have been met. Paper 1 explores issues relating to access to water and sanitation infrastructure for this group in Stockholm. In doing so it reveals the multiple strategies that individuals must employ in order to meet their basic needs, as well as the effects that limited access can have with regard to their emotional experiences and spatial practices in the city. Paper 2 directs attention to the use of public space for livelihood activities in two areas of Stockholm, with a focus on the ways in which ­local police have responded to begging practices. It demonstrates the ways in which unevenly punitive policing landscapes have developed through interwoven relations including the agency of individual police officers and the path-dependencies created by local spatial order

Since the early 2010s, Stockholm has seen a visible emergence of homelessness and begging amongst predominantly Romanian citizens, many of whom identify as Roma, who have collectively come to be known as ‘vulnerable EU citizens’. Despite their prolonged presence and a great deal of political attention, there remains a lack of in-depth research into their experiences of homelessness in the city. This thesis addresses this gap and seeks to forge a deeper understanding for both the experiences and spatial practices of these individuals in Stockholm, as well as the responses with which they have been met by state and society at the local and national levels. The study employs a mixture of qualitative research methods, primarily grounded in semi-structured interviews with ‘vulnerable EU citizens’ in Stockholm, alongside interviews with other actors in the city, ethnographic observations and text analysis. It is theoretically grounded primarily within the critical literature on geographies of homelessness. The thesis consists of a comprehensive summary and three papers, all with a focus on understanding the experiences of ‘vulnerable EU citizens’ in Stockholm and the ambivalent responses with which they have been met. Paper 1 explores issues relating to access to water and sanitation infrastructure for this group in Stockholm. In doing so it reveals the multiple strategies that individuals must employ in order to meet their basic needs, as well as the effects that limited access can have with regard to their emotional experiences and spatial practices in the city. Paper 2 directs attention to the use of public space for livelihood activities in two areas of Stockholm, with a focus on the ways in which ­local police have responded to begging practices. It demonstrates the ways in which unevenly punitive policing landscapes have developed through interwoven relations including the agency of individual police officers and the path-dependencies created by local spatial order

Since the early 2010s, Stockholm has seen a visible emergence of homelessness and begging amongst predominantly Romanian citizens, many of whom identify as Roma, who have collectively come to be known as ‘vulnerable EU citizens’. Despite their prolonged presence and a great deal of political attention, there remains a lack of in-depth research into their experiences of homelessness in the city. This thesis addresses this gap and seeks to forge a deeper understanding for both the experiences and spatial practices of these individuals in Stockholm, as well as the responses with which they have been met by state and society at the local and national levels. The study employs a mixture of qualitative research methods, primarily grounded in semi-structured interviews with ‘vulnerable EU citizens’ in Stockholm, alongside interviews with other actors in the city, ethnographic observations and text analysis. It is theoretically grounded primarily within the critical literature on geographies of homelessness. The thesis consists of a comprehensive summary and three papers, all with a focus on understanding the experiences of ‘vulnerable EU citizens’ in Stockholm and the ambivalent responses with which they have been met. Paper 1 explores issues relating to access to water and sanitation infrastructure for this group in Stockholm. In doing so it reveals the multiple strategies that individuals must employ in order to meet their basic needs, as well as the effects that limited access can have with regard to their emotional experiences and spatial practices in the city. Paper 2 directs attention to the use of public space for livelihood activities in two areas of Stockholm, with a focus on the ways in which ­local police have responded to begging practices. It demonstrates the ways in which unevenly punitive policing landscapes have developed through interwoven relations including the agency of individual police officers and the path-dependencies created by local spatial order

Animal coloration results from pigments, nanostructures, or the cosmetic use of natural products, and plays a central role in social communication. The role of cosmetic coloration has traditionally been focused in scenarios of sexual selection, but it could also take place in other contexts. Here, by using spotless starlings (Sturnus unicolor) as a model system, we explore the possibility that nestlings cosmetically use their intensely yellow-colored uropygial secretion to signal their genetic and/or phenotypic quality. In agreement with the hypothetical cosmetic use of the uropygial secretion, (i) video recorded nestlings collected secretion with the bill at the age of feathering, (ii) cotton swabs turned to the color of secretion after rubbing with them nestlings’ gape, and (iii) gape and skin colorations correlated positively with that of secretion. Furthermore, we found that (iv) secretion coloration has a genetic component, and (v) associated positively with Vitamin E supplementation and (vi) with plasma carotenoid concentration, which highlights the informative value of nestling secretion. Finally, (vii) coloration of begging-related traits and of secretion of nestlings predicted parental feeding preferences. Consequently, all these results strongly suggest that the cosmetic use of colored uropygial secretion might also play a role in parent-offspring communication, complementing or amplifying information provided by the flamboyant colored gapes and skin of nestlings. The use of makeups by offspring for communication with relatives has been scarcely explored and we hope that these results will encourage further investigations in birds and other taxa with parental care.

Since the early 2010s, Stockholm has seen a visible emergence of homelessness and begging amongst predominantly Romanian citizens, many of whom identify as Roma, who have collectively come to be known as ‘vulnerable EU citizens’. Despite their prolonged presence and a great deal of political attention, there remains a lack of in-depth research into their experiences of homelessness in the city. This thesis addresses this gap and seeks to forge a deeper understanding for both the experiences and spatial practices of these individuals in Stockholm, as well as the responses with which they have been met by state and society at the local and national levels. The study employs a mixture of qualitative research methods, primarily grounded in semi-structured interviews with ‘vulnerable EU citizens’ in Stockholm, alongside interviews with other actors in the city, ethnographic observations and text analysis. It is theoretically grounded primarily within the critical literature on geographies of homelessness. The thesis consists of a comprehensive summary and three papers, all with a focus on understanding the experiences of ‘vulnerable EU citizens’ in Stockholm and the ambivalent responses with which they have been met. Paper 1 explores issues relating to access to water and sanitation infrastructure for this group in Stockholm. In doing so it reveals the multiple strategies that individuals must employ in order to meet their basic needs, as well as the effects that limited access can have with regard to their emotional experiences and spatial practices in the city. Paper 2 directs attention to the use of public space for livelihood activities in two areas of Stockholm, with a focus on the ways in which ­local police have responded to begging practices. It demonstrates the ways in which unevenly punitive policing landscapes have developed through interwoven relations including the agency of individual police officers and the path-dependencies created by local spatial order

Since the early 2010s, Stockholm has seen a visible emergence of homelessness and begging amongst predominantly Romanian citizens, many of whom identify as Roma, who have collectively come to be known as ‘vulnerable EU citizens’. Despite their prolonged presence and a great deal of political attention, there remains a lack of in-depth research into their experiences of homelessness in the city. This thesis addresses this gap and seeks to forge a deeper understanding for both the experiences and spatial practices of these individuals in Stockholm, as well as the responses with which they have been met by state and society at the local and national levels. The study employs a mixture of qualitative research methods, primarily grounded in semi-structured interviews with ‘vulnerable EU citizens’ in Stockholm, alongside interviews with other actors in the city, ethnographic observations and text analysis. It is theoretically grounded primarily within the critical literature on geographies of homelessness. The thesis consists of a comprehensive summary and three papers, all with a focus on understanding the experiences of ‘vulnerable EU citizens’ in Stockholm and the ambivalent responses with which they have been met. Paper 1 explores issues relating to access to water and sanitation infrastructure for this group in Stockholm. In doing so it reveals the multiple strategies that individuals must employ in order to meet their basic needs, as well as the effects that limited access can have with regard to their emotional experiences and spatial practices in the city. Paper 2 directs attention to the use of public space for livelihood activities in two areas of Stockholm, with a focus on the ways in which ­local police have responded to begging practices. It demonstrates the ways in which unevenly punitive policing landscapes have developed through interwoven relations including the agency of individual police officers and the path-dependencies created by local spatial order

Since the early 2010s, Stockholm has seen a visible emergence of homelessness and begging amongst predominantly Romanian citizens, many of whom identify as Roma, who have collectively come to be known as ‘vulnerable EU citizens’. Despite their prolonged presence and a great deal of political attention, there remains a lack of in-depth research into their experiences of homelessness in the city. This thesis addresses this gap and seeks to forge a deeper understanding for both the experiences and spatial practices of these individuals in Stockholm, as well as the responses with which they have been met by state and society at the local and national levels. The study employs a mixture of qualitative research methods, primarily grounded in semi-structured interviews with ‘vulnerable EU citizens’ in Stockholm, alongside interviews with other actors in the city, ethnographic observations and text analysis. It is theoretically grounded primarily within the critical literature on geographies of homelessness. The thesis consists of a comprehensive summary and three papers, all with a focus on understanding the experiences of ‘vulnerable EU citizens’ in Stockholm and the ambivalent responses with which they have been met. Paper 1 explores issues relating to access to water and sanitation infrastructure for this group in Stockholm. In doing so it reveals the multiple strategies that individuals must employ in order to meet their basic needs, as well as the effects that limited access can have with regard to their emotional experiences and spatial practices in the city. Paper 2 directs attention to the use of public space for livelihood activities in two areas of Stockholm, with a focus on the ways in which ­local police have responded to begging practices. It demonstrates the ways in which unevenly punitive policing landscapes have developed through interwoven relations including the agency of individual police officers and the path-dependencies created by local spatial order

The presence of poor migrants from the EU countries of Romania and Bulgaria (mainly Roma subjects) who beg in Swedish cities has since 2010 caused a collective crisis in Sweden, affecting Swedish identity and institutions such as the (local and national) welfare state. Employing a psychoanalytic framework, inspired primarily by Lacan and Žižek, we describe the various dimensions of this crisis and explain the socio-psychological processes that produce the experience of crisis. We argue that the reason the ‘EU migrant’/’beggar’ produces these crises is because this figure is a symptom of the Real. Encounters with ‘EU migrants’ in the Swedish landscape become ethical encounters with the Real within three main realms: intersubjective (individual), national identity (collective), and political economy (institutional). The individual experiences an ethical crisis where no action in the meeting with a ‘beggar’ provides a satisfactory solution to the problem. The presence of ‘EU migrants’ also threatens to undermine the hegemonic Swedish self-image as a moral superpower. And the ‘EU migrant’s’ presence interferes with the nation’s desire to believe in its political and economic institutions. Finally, the attempt to satisfactorily locate responsibility for solving the problem of the ‘EU migrant’ reveals contradictions within capitalism, nationalism, and liberalism as they operate in the Swedish context., La présence de migrants pauvres de l’UE qui mendient dans les villes suédoises provoque depuis 2010 une crise collective en Suède, qui affecte l’identité et les institutions suédoises comme l’Etat providence (local et national). En utilisant un cadre psychanalytique, inspiré principalement de Lacan et Žižek, nous décrivons les différentes dimensions de cette crise et expliquons les processus socio-psychologiques qui produisent l’expérience de la crise. Nous soutenons que la raison pour laquelle le « mendiant de l’UE » produit ces crises est que cette figure est un symptôme du Réel. Les rencontres avec « les migrants de l’UE » dans le paysage suédois deviennent des rencontres éthiques avec le Réel au sein de trois domaines principaux: l’intersubjectif (individu), l’identité nationale (collectif) et la politique économique (institutionnel). L’individu fait l’expérience d’une crise éthique quand aucune action dans la rencontre avec « le mendiant » ne fournit de solution satisfaisante au problème. La présence des « migrants de l’UE » menace aussi d’ébranler l’image de soi hégémonique suédoise en tant que super puissance morale. La présence des « migrants de l’UE » dérange le désir de la nation de croire à ses institutions politiques et économiques. Enfin, la tentative de localiser correctement la responsabilité de résoudre le problème du « migrant de l’UE » révèle des contradictions au sein du capitalisme, du nationalisme et du libéralisme tels qu’ils opèrent dans le contexte suédois., La presencia de migrantes pobres de la UE que mendigan en ciudades suecas ha causado desde 2010 una crisis colectiva en Suecia, afectando a la identidad sueca e instituciones como el estado del bienestar (local y nacional). Empleando un marco psicoanalítico, inspirado principalmente por Lacan y Žižek, se describen las diversas dimensiones de esta crisis y se explican los procesos sociopsicológicos que producen la experiencia de la crisis. Se argumenta que la razón por la cual el ‘mendigo de la UE’/‘mendigo’ produce estas crisis es porque esta imagen es un síntoma de lo Real. Los encuentros con los ‘migrantes de la UE’ en el paisaje sueco se convierten en encuentros éticos con lo Real dentro de tres ámbitos principales: intersubjetivo (individual), identidad nacional (colectiva), y economía política (institucional). El individuo experimenta una crisis ética donde ninguna acción en el encuentro con un ‘mendigo’ brinda una solución satisfactoria al problema. La presencia de ‘migrantes de la UE’ también amenaza con debilitar la autoimagen hegemónica de Suecia como una superpotencia moral. Y la presencia del ‘migrante de la UE’ interfiere con el deseo de la nación de creer en sus instituciones políticas y económicas. Finalmente, el intento de ubicar satisfactoriamente la responsabilidad de resolver el problema del ‘migrante de la UE’ revela contradicciones dentro del capitalismo, el nacionalismo y el liberalismo, ya que operan en el contexto sueco.

The emergence over the last decade of large numbers of vulnerable EUcitizens begging on Swedish streets has led to ambivalent responses from the Swedishstate, including from local police forces charged with policing public order. Based onresearch including interviews with vulnerable EU citizens and with police officials intwo socio-economically divergent areas of Stockholm, this paper seeks to understandhow policing practices are motivated and enacted towards this group and how thesepractices are experienced by those targeted. The results reveal a set of policing practiceswhich, whilst framed within a depoliticised logic of what Nicholas Blomley calls“pedestrianism”, work to produce spatially uneven punitive landscapes for those begging.The paper argues that understanding the role of police as “street-level bureaucrats”(following Michael Lipsky), with the agency to escalate or soften revanchistlandscapes, is fundamental to understanding the contingencies at the heart of punitiveurbanisms.

The emergence over the last decade of large numbers of vulnerable EUcitizens begging on Swedish streets has led to ambivalent responses from the Swedishstate, including from local police forces charged with policing public order. Based onresearch including interviews with vulnerable EU citizens and with police officials intwo socio-economically divergent areas of Stockholm, this paper seeks to understandhow policing practices are motivated and enacted towards this group and how thesepractices are experienced by those targeted. The results reveal a set of policing practiceswhich, whilst framed within a depoliticised logic of what Nicholas Blomley calls“pedestrianism”, work to produce spatially uneven punitive landscapes for those begging.The paper argues that understanding the role of police as “street-level bureaucrats”(following Michael Lipsky), with the agency to escalate or soften revanchistlandscapes, is fundamental to understanding the contingencies at the heart of punitiveurbanisms.

The presence of poor migrants from the EU countries of Romania and Bulgaria (mainly Roma subjects) who beg in Swedish cities has since 2010 caused a collective crisis in Sweden, affecting Swedish identity and institutions such as the (local and national) welfare state. Employing a psychoanalytic framework, inspired primarily by Lacan and Žižek, we describe the various dimensions of this crisis and explain the socio-psychological processes that produce the experience of crisis. We argue that the reason the ‘EU migrant’/’beggar’ produces these crises is because this figure is a symptom of the Real. Encounters with ‘EU migrants’ in the Swedish landscape become ethical encounters with the Real within three main realms: intersubjective (individual), national identity (collective), and political economy (institutional). The individual experiences an ethical crisis where no action in the meeting with a ‘beggar’ provides a satisfactory solution to the problem. The presence of ‘EU migrants’ also threatens to undermine the hegemonic Swedish self-image as a moral superpower. And the ‘EU migrant’s’ presence interferes with the nation’s desire to believe in its political and economic institutions. Finally, the attempt to satisfactorily locate responsibility for solving the problem of the ‘EU migrant’ reveals contradictions within capitalism, nationalism, and liberalism as they operate in the Swedish context., La présence de migrants pauvres de l’UE qui mendient dans les villes suédoises provoque depuis 2010 une crise collective en Suède, qui affecte l’identité et les institutions suédoises comme l’Etat providence (local et national). En utilisant un cadre psychanalytique, inspiré principalement de Lacan et Žižek, nous décrivons les différentes dimensions de cette crise et expliquons les processus socio-psychologiques qui produisent l’expérience de la crise. Nous soutenons que la raison pour laquelle le « mendiant de l’UE » produit ces crises est que cette figure est un symptôme du Réel. Les rencontres avec « les migrants de l’UE » dans le paysage suédois deviennent des rencontres éthiques avec le Réel au sein de trois domaines principaux: l’intersubjectif (individu), l’identité nationale (collectif) et la politique économique (institutionnel). L’individu fait l’expérience d’une crise éthique quand aucune action dans la rencontre avec « le mendiant » ne fournit de solution satisfaisante au problème. La présence des « migrants de l’UE » menace aussi d’ébranler l’image de soi hégémonique suédoise en tant que super puissance morale. La présence des « migrants de l’UE » dérange le désir de la nation de croire à ses institutions politiques et économiques. Enfin, la tentative de localiser correctement la responsabilité de résoudre le problème du « migrant de l’UE » révèle des contradictions au sein du capitalisme, du nationalisme et du libéralisme tels qu’ils opèrent dans le contexte suédois., La presencia de migrantes pobres de la UE que mendigan en ciudades suecas ha causado desde 2010 una crisis colectiva en Suecia, afectando a la identidad sueca e instituciones como el estado del bienestar (local y nacional). Empleando un marco psicoanalítico, inspirado principalmente por Lacan y Žižek, se describen las diversas dimensiones de esta crisis y se explican los procesos sociopsicológicos que producen la experiencia de la crisis. Se argumenta que la razón por la cual el ‘mendigo de la UE’/‘mendigo’ produce estas crisis es porque esta imagen es un síntoma de lo Real. Los encuentros con los ‘migrantes de la UE’ en el paisaje sueco se convierten en encuentros éticos con lo Real dentro de tres ámbitos principales: intersubjetivo (individual), identidad nacional (colectiva), y economía política (institucional). El individuo experimenta una crisis ética donde ninguna acción en el encuentro con un ‘mendigo’ brinda una solución satisfactoria al problema. La presencia de ‘migrantes de la UE’ también amenaza con debilitar la autoimagen hegemónica de Suecia como una superpotencia moral. Y la presencia del ‘migrante de la UE’ interfiere con el deseo de la nación de creer en sus instituciones políticas y económicas. Finalmente, el intento de ubicar satisfactoriamente la responsabilidad de resolver el problema del ‘migrante de la UE’ revela contradicciones dentro del capitalismo, el nacionalismo y el liberalismo, ya que operan en el contexto sueco.

The presence of poor migrants from the EU countries of Romania and Bulgaria (mainly Roma subjects) who beg in Swedish cities has since 2010 caused a collective crisis in Sweden, affecting Swedish identity and institutions such as the (local and national) welfare state. Employing a psychoanalytic framework, inspired primarily by Lacan and Žižek, we describe the various dimensions of this crisis and explain the socio-psychological processes that produce the experience of crisis. We argue that the reason the ‘EU migrant’/’beggar’ produces these crises is because this figure is a symptom of the Real. Encounters with ‘EU migrants’ in the Swedish landscape become ethical encounters with the Real within three main realms: intersubjective (individual), national identity (collective), and political economy (institutional). The individual experiences an ethical crisis where no action in the meeting with a ‘beggar’ provides a satisfactory solution to the problem. The presence of ‘EU migrants’ also threatens to undermine the hegemonic Swedish self-image as a moral superpower. And the ‘EU migrant’s’ presence interferes with the nation’s desire to believe in its political and economic institutions. Finally, the attempt to satisfactorily locate responsibility for solving the problem of the ‘EU migrant’ reveals contradictions within capitalism, nationalism, and liberalism as they operate in the Swedish context., La présence de migrants pauvres de l’UE qui mendient dans les villes suédoises provoque depuis 2010 une crise collective en Suède, qui affecte l’identité et les institutions suédoises comme l’Etat providence (local et national). En utilisant un cadre psychanalytique, inspiré principalement de Lacan et Žižek, nous décrivons les différentes dimensions de cette crise et expliquons les processus socio-psychologiques qui produisent l’expérience de la crise. Nous soutenons que la raison pour laquelle le « mendiant de l’UE » produit ces crises est que cette figure est un symptôme du Réel. Les rencontres avec « les migrants de l’UE » dans le paysage suédois deviennent des rencontres éthiques avec le Réel au sein de trois domaines principaux: l’intersubjectif (individu), l’identité nationale (collectif) et la politique économique (institutionnel). L’individu fait l’expérience d’une crise éthique quand aucune action dans la rencontre avec « le mendiant » ne fournit de solution satisfaisante au problème. La présence des « migrants de l’UE » menace aussi d’ébranler l’image de soi hégémonique suédoise en tant que super puissance morale. La présence des « migrants de l’UE » dérange le désir de la nation de croire à ses institutions politiques et économiques. Enfin, la tentative de localiser correctement la responsabilité de résoudre le problème du « migrant de l’UE » révèle des contradictions au sein du capitalisme, du nationalisme et du libéralisme tels qu’ils opèrent dans le contexte suédois., La presencia de migrantes pobres de la UE que mendigan en ciudades suecas ha causado desde 2010 una crisis colectiva en Suecia, afectando a la identidad sueca e instituciones como el estado del bienestar (local y nacional). Empleando un marco psicoanalítico, inspirado principalmente por Lacan y Žižek, se describen las diversas dimensiones de esta crisis y se explican los procesos sociopsicológicos que producen la experiencia de la crisis. Se argumenta que la razón por la cual el ‘mendigo de la UE’/‘mendigo’ produce estas crisis es porque esta imagen es un síntoma de lo Real. Los encuentros con los ‘migrantes de la UE’ en el paisaje sueco se convierten en encuentros éticos con lo Real dentro de tres ámbitos principales: intersubjetivo (individual), identidad nacional (colectiva), y economía política (institucional). El individuo experimenta una crisis ética donde ninguna acción en el encuentro con un ‘mendigo’ brinda una solución satisfactoria al problema. La presencia de ‘migrantes de la UE’ también amenaza con debilitar la autoimagen hegemónica de Suecia como una superpotencia moral. Y la presencia del ‘migrante de la UE’ interfiere con el deseo de la nación de creer en sus instituciones políticas y económicas. Finalmente, el intento de ubicar satisfactoriamente la responsabilidad de resolver el problema del ‘migrante de la UE’ revela contradicciones dentro del capitalismo, el nacionalismo y el liberalismo, ya que operan en el contexto sueco.

The emergence over the last decade of large numbers of vulnerable EUcitizens begging on Swedish streets has led to ambivalent responses from the Swedishstate, including from local police forces charged with policing public order. Based onresearch including interviews with vulnerable EU citizens and with police officials intwo socio-economically divergent areas of Stockholm, this paper seeks to understandhow policing practices are motivated and enacted towards this group and how thesepractices are experienced by those targeted. The results reveal a set of policing practiceswhich, whilst framed within a depoliticised logic of what Nicholas Blomley calls“pedestrianism”, work to produce spatially uneven punitive landscapes for those begging.The paper argues that understanding the role of police as “street-level bureaucrats”(following Michael Lipsky), with the agency to escalate or soften revanchistlandscapes, is fundamental to understanding the contingencies at the heart of punitiveurbanisms.

The emergence over the last decade of large numbers of vulnerable EUcitizens begging on Swedish streets has led to ambivalent responses from the Swedishstate, including from local police forces charged with policing public order. Based onresearch including interviews with vulnerable EU citizens and with police officials intwo socio-economically divergent areas of Stockholm, this paper seeks to understandhow policing practices are motivated and enacted towards this group and how thesepractices are experienced by those targeted. The results reveal a set of policing practiceswhich, whilst framed within a depoliticised logic of what Nicholas Blomley calls“pedestrianism”, work to produce spatially uneven punitive landscapes for those begging.The paper argues that understanding the role of police as “street-level bureaucrats”(following Michael Lipsky), with the agency to escalate or soften revanchistlandscapes, is fundamental to understanding the contingencies at the heart of punitiveurbanisms.

The presence of poor migrants from the EU countries of Romania and Bulgaria (mainly Roma subjects) who beg in Swedish cities has since 2010 caused a collective crisis in Sweden, affecting Swedish identity and institutions such as the (local and national) welfare state. Employing a psychoanalytic framework, inspired primarily by Lacan and Žižek, we describe the various dimensions of this crisis and explain the socio-psychological processes that produce the experience of crisis. We argue that the reason the ‘EU migrant’/’beggar’ produces these crises is because this figure is a symptom of the Real. Encounters with ‘EU migrants’ in the Swedish landscape become ethical encounters with the Real within three main realms: intersubjective (individual), national identity (collective), and political economy (institutional). The individual experiences an ethical crisis where no action in the meeting with a ‘beggar’ provides a satisfactory solution to the problem. The presence of ‘EU migrants’ also threatens to undermine the hegemonic Swedish self-image as a moral superpower. And the ‘EU migrant’s’ presence interferes with the nation’s desire to believe in its political and economic institutions. Finally, the attempt to satisfactorily locate responsibility for solving the problem of the ‘EU migrant’ reveals contradictions within capitalism, nationalism, and liberalism as they operate in the Swedish context., La présence de migrants pauvres de l’UE qui mendient dans les villes suédoises provoque depuis 2010 une crise collective en Suède, qui affecte l’identité et les institutions suédoises comme l’Etat providence (local et national). En utilisant un cadre psychanalytique, inspiré principalement de Lacan et Žižek, nous décrivons les différentes dimensions de cette crise et expliquons les processus socio-psychologiques qui produisent l’expérience de la crise. Nous soutenons que la raison pour laquelle le « mendiant de l’UE » produit ces crises est que cette figure est un symptôme du Réel. Les rencontres avec « les migrants de l’UE » dans le paysage suédois deviennent des rencontres éthiques avec le Réel au sein de trois domaines principaux: l’intersubjectif (individu), l’identité nationale (collectif) et la politique économique (institutionnel). L’individu fait l’expérience d’une crise éthique quand aucune action dans la rencontre avec « le mendiant » ne fournit de solution satisfaisante au problème. La présence des « migrants de l’UE » menace aussi d’ébranler l’image de soi hégémonique suédoise en tant que super puissance morale. La présence des « migrants de l’UE » dérange le désir de la nation de croire à ses institutions politiques et économiques. Enfin, la tentative de localiser correctement la responsabilité de résoudre le problème du « migrant de l’UE » révèle des contradictions au sein du capitalisme, du nationalisme et du libéralisme tels qu’ils opèrent dans le contexte suédois., La presencia de migrantes pobres de la UE que mendigan en ciudades suecas ha causado desde 2010 una crisis colectiva en Suecia, afectando a la identidad sueca e instituciones como el estado del bienestar (local y nacional). Empleando un marco psicoanalítico, inspirado principalmente por Lacan y Žižek, se describen las diversas dimensiones de esta crisis y se explican los procesos sociopsicológicos que producen la experiencia de la crisis. Se argumenta que la razón por la cual el ‘mendigo de la UE’/‘mendigo’ produce estas crisis es porque esta imagen es un síntoma de lo Real. Los encuentros con los ‘migrantes de la UE’ en el paisaje sueco se convierten en encuentros éticos con lo Real dentro de tres ámbitos principales: intersubjetivo (individual), identidad nacional (colectiva), y economía política (institucional). El individuo experimenta una crisis ética donde ninguna acción en el encuentro con un ‘mendigo’ brinda una solución satisfactoria al problema. La presencia de ‘migrantes de la UE’ también amenaza con debilitar la autoimagen hegemónica de Suecia como una superpotencia moral. Y la presencia del ‘migrante de la UE’ interfiere con el deseo de la nación de creer en sus instituciones políticas y económicas. Finalmente, el intento de ubicar satisfactoriamente la responsabilidad de resolver el problema del ‘migrante de la UE’ revela contradicciones dentro del capitalismo, el nacionalismo y el liberalismo, ya que operan en el contexto sueco.

The presence of poor migrants from the EU countries of Romania and Bulgaria (mainly Roma subjects) who beg in Swedish cities has since 2010 caused a collective crisis in Sweden, affecting Swedish identity and institutions such as the (local and national) welfare state. Employing a psychoanalytic framework, inspired primarily by Lacan and Žižek, we describe the various dimensions of this crisis and explain the socio-psychological processes that produce the experience of crisis. We argue that the reason the ‘EU migrant’/’beggar’ produces these crises is because this figure is a symptom of the Real. Encounters with ‘EU migrants’ in the Swedish landscape become ethical encounters with the Real within three main realms: intersubjective (individual), national identity (collective), and political economy (institutional). The individual experiences an ethical crisis where no action in the meeting with a ‘beggar’ provides a satisfactory solution to the problem. The presence of ‘EU migrants’ also threatens to undermine the hegemonic Swedish self-image as a moral superpower. And the ‘EU migrant’s’ presence interferes with the nation’s desire to believe in its political and economic institutions. Finally, the attempt to satisfactorily locate responsibility for solving the problem of the ‘EU migrant’ reveals contradictions within capitalism, nationalism, and liberalism as they operate in the Swedish context., La présence de migrants pauvres de l’UE qui mendient dans les villes suédoises provoque depuis 2010 une crise collective en Suède, qui affecte l’identité et les institutions suédoises comme l’Etat providence (local et national). En utilisant un cadre psychanalytique, inspiré principalement de Lacan et Žižek, nous décrivons les différentes dimensions de cette crise et expliquons les processus socio-psychologiques qui produisent l’expérience de la crise. Nous soutenons que la raison pour laquelle le « mendiant de l’UE » produit ces crises est que cette figure est un symptôme du Réel. Les rencontres avec « les migrants de l’UE » dans le paysage suédois deviennent des rencontres éthiques avec le Réel au sein de trois domaines principaux: l’intersubjectif (individu), l’identité nationale (collectif) et la politique économique (institutionnel). L’individu fait l’expérience d’une crise éthique quand aucune action dans la rencontre avec « le mendiant » ne fournit de solution satisfaisante au problème. La présence des « migrants de l’UE » menace aussi d’ébranler l’image de soi hégémonique suédoise en tant que super puissance morale. La présence des « migrants de l’UE » dérange le désir de la nation de croire à ses institutions politiques et économiques. Enfin, la tentative de localiser correctement la responsabilité de résoudre le problème du « migrant de l’UE » révèle des contradictions au sein du capitalisme, du nationalisme et du libéralisme tels qu’ils opèrent dans le contexte suédois., La presencia de migrantes pobres de la UE que mendigan en ciudades suecas ha causado desde 2010 una crisis colectiva en Suecia, afectando a la identidad sueca e instituciones como el estado del bienestar (local y nacional). Empleando un marco psicoanalítico, inspirado principalmente por Lacan y Žižek, se describen las diversas dimensiones de esta crisis y se explican los procesos sociopsicológicos que producen la experiencia de la crisis. Se argumenta que la razón por la cual el ‘mendigo de la UE’/‘mendigo’ produce estas crisis es porque esta imagen es un síntoma de lo Real. Los encuentros con los ‘migrantes de la UE’ en el paisaje sueco se convierten en encuentros éticos con lo Real dentro de tres ámbitos principales: intersubjetivo (individual), identidad nacional (colectiva), y economía política (institucional). El individuo experimenta una crisis ética donde ninguna acción en el encuentro con un ‘mendigo’ brinda una solución satisfactoria al problema. La presencia de ‘migrantes de la UE’ también amenaza con debilitar la autoimagen hegemónica de Suecia como una superpotencia moral. Y la presencia del ‘migrante de la UE’ interfiere con el deseo de la nación de creer en sus instituciones políticas y económicas. Finalmente, el intento de ubicar satisfactoriamente la responsabilidad de resolver el problema del ‘migrante de la UE’ revela contradicciones dentro del capitalismo, el nacionalismo y el liberalismo, ya que operan en el contexto sueco.

The emergence over the last decade of large numbers of vulnerable EUcitizens begging on Swedish streets has led to ambivalent responses from the Swedishstate, including from local police forces charged with policing public order. Based onresearch including interviews with vulnerable EU citizens and with police officials intwo socio-economically divergent areas of Stockholm, this paper seeks to understandhow policing practices are motivated and enacted towards this group and how thesepractices are experienced by those targeted. The results reveal a set of policing practiceswhich, whilst framed within a depoliticised logic of what Nicholas Blomley calls“pedestrianism”, work to produce spatially uneven punitive landscapes for those begging.The paper argues that understanding the role of police as “street-level bureaucrats”(following Michael Lipsky), with the agency to escalate or soften revanchistlandscapes, is fundamental to understanding the contingencies at the heart of punitiveurbanisms.

The emergence over the last decade of large numbers of vulnerable EUcitizens begging on Swedish streets has led to ambivalent responses from the Swedishstate, including from local police forces charged with policing public order. Based onresearch including interviews with vulnerable EU citizens and with police officials intwo socio-economically divergent areas of Stockholm, this paper seeks to understandhow policing practices are motivated and enacted towards this group and how thesepractices are experienced by those targeted. The results reveal a set of policing practiceswhich, whilst framed within a depoliticised logic of what Nicholas Blomley calls“pedestrianism”, work to produce spatially uneven punitive landscapes for those begging.The paper argues that understanding the role of police as “street-level bureaucrats”(following Michael Lipsky), with the agency to escalate or soften revanchistlandscapes, is fundamental to understanding the contingencies at the heart of punitiveurbanisms.

The presence of poor migrants from the EU countries of Romania and Bulgaria (mainly Roma subjects) who beg in Swedish cities has since 2010 caused a collective crisis in Sweden, affecting Swedish identity and institutions such as the (local and national) welfare state. Employing a psychoanalytic framework, inspired primarily by Lacan and Žižek, we describe the various dimensions of this crisis and explain the socio-psychological processes that produce the experience of crisis. We argue that the reason the ‘EU migrant’/’beggar’ produces these crises is because this figure is a symptom of the Real. Encounters with ‘EU migrants’ in the Swedish landscape become ethical encounters with the Real within three main realms: intersubjective (individual), national identity (collective), and political economy (institutional). The individual experiences an ethical crisis where no action in the meeting with a ‘beggar’ provides a satisfactory solution to the problem. The presence of ‘EU migrants’ also threatens to undermine the hegemonic Swedish self-image as a moral superpower. And the ‘EU migrant’s’ presence interferes with the nation’s desire to believe in its political and economic institutions. Finally, the attempt to satisfactorily locate responsibility for solving the problem of the ‘EU migrant’ reveals contradictions within capitalism, nationalism, and liberalism as they operate in the Swedish context., La présence de migrants pauvres de l’UE qui mendient dans les villes suédoises provoque depuis 2010 une crise collective en Suède, qui affecte l’identité et les institutions suédoises comme l’Etat providence (local et national). En utilisant un cadre psychanalytique, inspiré principalement de Lacan et Žižek, nous décrivons les différentes dimensions de cette crise et expliquons les processus socio-psychologiques qui produisent l’expérience de la crise. Nous soutenons que la raison pour laquelle le « mendiant de l’UE » produit ces crises est que cette figure est un symptôme du Réel. Les rencontres avec « les migrants de l’UE » dans le paysage suédois deviennent des rencontres éthiques avec le Réel au sein de trois domaines principaux: l’intersubjectif (individu), l’identité nationale (collectif) et la politique économique (institutionnel). L’individu fait l’expérience d’une crise éthique quand aucune action dans la rencontre avec « le mendiant » ne fournit de solution satisfaisante au problème. La présence des « migrants de l’UE » menace aussi d’ébranler l’image de soi hégémonique suédoise en tant que super puissance morale. La présence des « migrants de l’UE » dérange le désir de la nation de croire à ses institutions politiques et économiques. Enfin, la tentative de localiser correctement la responsabilité de résoudre le problème du « migrant de l’UE » révèle des contradictions au sein du capitalisme, du nationalisme et du libéralisme tels qu’ils opèrent dans le contexte suédois., La presencia de migrantes pobres de la UE que mendigan en ciudades suecas ha causado desde 2010 una crisis colectiva en Suecia, afectando a la identidad sueca e instituciones como el estado del bienestar (local y nacional). Empleando un marco psicoanalítico, inspirado principalmente por Lacan y Žižek, se describen las diversas dimensiones de esta crisis y se explican los procesos sociopsicológicos que producen la experiencia de la crisis. Se argumenta que la razón por la cual el ‘mendigo de la UE’/‘mendigo’ produce estas crisis es porque esta imagen es un síntoma de lo Real. Los encuentros con los ‘migrantes de la UE’ en el paisaje sueco se convierten en encuentros éticos con lo Real dentro de tres ámbitos principales: intersubjetivo (individual), identidad nacional (colectiva), y economía política (institucional). El individuo experimenta una crisis ética donde ninguna acción en el encuentro con un ‘mendigo’ brinda una solución satisfactoria al problema. La presencia de ‘migrantes de la UE’ también amenaza con debilitar la autoimagen hegemónica de Suecia como una superpotencia moral. Y la presencia del ‘migrante de la UE’ interfiere con el deseo de la nación de creer en sus instituciones políticas y económicas. Finalmente, el intento de ubicar satisfactoriamente la responsabilidad de resolver el problema del ‘migrante de la UE’ revela contradicciones dentro del capitalismo, el nacionalismo y el liberalismo, ya que operan en el contexto sueco.

More and more Swedish municipalities are adopting approaches that target ‘vulnerable EU citizens’ and the ‘passive collection of money’. This thesis analyses begging permits, bans, and other approaches, motivated by the positions supported in Eskilstuna, Katrineholm and Norrköping. The approaches analysed are irrespective of the municipalitiesthat implemented them. This thesis follows a ‘problem’ questioning approach, taking into consideration the context and the system under which the ‘problems’ are constructed and aims to find the implicit and explicit aims of the various approaches.

In order to gain an understanding of how begging is constructed as a societal problem in the local Swedish social context, the aim of this qualitative study was to investigate a number of municipal begging bans in order to make visible societal attitudes that hide behind written language of begging discourse. The data collection method was text collection, and the material was documents in the form of three municipal begging bans (in municipal regulations). The method of analysis was critical discourse analysis (CDA), a form of textual analysis, and the analytical focus was the written discourse in its social context. The municipal begging bans that were analysed testified to a very high degree linguistically about negative societal attitudes towards begging, and the conclusions that could be drawn on the basis of the results were presented in four summarising themes. These where: disruption of public order, a vulnerability that one does not want to contribute to maintaining, ”we and them” and passivity and criminality. These societal attitudes could be summarized as not our vulnerable/poor = not our problem, and were largely hidden behind references to disruption of public order in public spaces.

But what will be the result of a local ban on begging in Vellinge? : A case study on the construction of begging in the debate regarding a criminalization of begging. The aim of this study was to investigate the social construction of begging in the public debate regarding the criminalization of begging in Vellinge municipality in Sweden. A total of 34 documents concerning Vellinge municipality were analyzed. The documents were mostly composed of local newspaper articles, but also included some court verdicts and a local political decision. This study has a social constructive approach and the theoretical framework is composed by Accounts theory. In the findings we see that very few individuals have a neutral stance in the debate, rather the actors’ descriptions showed two significantly different sides of the question. Two positions regarding the criminalization of begging in Vellinge were found; pro and against. These two positions create two different perspectives on begging, which in turn have an impact on who is considered affected by begging and how the problem should be resolved. The perspective that promotes a ban presents measures aimed to ease the situation for Vellinge and the residents. On the other hand, the perspective that opposes a ban of begging states measures to improve the situation of the beggars. We also found that actors within the different perspectives have polarized positions and they blame each other of norm deviation. The study also demonstrates that actors in the debate use varied ways of excusing and/or justifying their position pro and against the criminalization of begging., Studien ämnar att undersöka hur tiggeri konstrueras som ett socialt problem och vilka problemkonstruktioner som är framträdande i debatten om tiggeriförbud i Vellinge kommun, samt vilka faktorer som får betydelse i aktörers argument för sina respektive positioner i debatten. Studien är en kvalitativ dokumentanalys av 34 dokument, där myndighetsbeslut, domar och tidningsartiklar som alla rör tiggeriförbudet i Vellinge kommun har analyserats. Studien utgår ifrån en socialkonstruktionistisk ansats, där Jönsons (2010) perspektivansats använts både som metod och teori. Även Scott och Lymans (1968) teori om Accounts används som teori i analysen. I debatten om tiggeriförbud i Vellinge har två problemperspektiv identifierats, att vara för ett tiggeriförbud och att vara mot ett tiggeriförbud. Aktörerna inom de två problemperspektiven konstruerar tiggeri på olika sätt, de ger skilda beskrivningar av vem som anses berörd av tiggeri och hur tiggeri ska bemötas. Aktörer inom problemperspektivet som förespråkar ett tiggeriförbud beskriver tiggeri som störande och föreslår lösningar som har för avsikt att lindra kommuninvånarnas situation, medan aktörer inom det problemperspektiv som är mot ett tiggeriförbud anser att tiggeri inte kan anses vara en ordningsstörning och föreslår lösningar som har för avsikt att lindra situationen för människorna som tigger. Av studiens resultat framgår även att aktörer inom respektive problemperspektiv anklagar varandra för att begå normöverträdande handlingar. När en aktör blir anklagad för att begå en normöverträdande handling har vi kunnat se att aktörer i debatten om tiggeriförbud hänvisar till samhälleliga värden och normer för att ursäkta eller rättfärdiga sin egen eller andras handlingar.

Poverty and Vagrancy are an interlinked phenomenon, and the boundaries are blur as to which one leads to the other. Among many social issues, Pakistan faces the challenge of homelessness to date. The ratio of vagrancy and beggars is higher in the poorer provinces, which leads to unavoidable and difficult circumstances. The terms Vagrancy and begging, often interchanged, are analyzed in the following study, in addition to the legal steps taken for curbing it – not through occasional police crackdowns, but rather through well-established mechanisms.

Poverty and Vagrancy are an interlinked phenomenon, and the boundaries are blur as to which one leads to the other. Among many social issues, Pakistan faces the challenge of homelessness to date. The ratio of vagrancy and beggars is higher in the poorer provinces, which leads to unavoidable and difficult circumstances. The terms Vagrancy and begging, often interchanged, are analyzed in the following study, in addition to the legal steps taken for curbing it – not through occasional police crackdowns, but rather through well-established mechanisms.

But what will be the result of a local ban on begging in Vellinge? : A case study on the construction of begging in the debate regarding a criminalization of begging. The aim of this study was to investigate the social construction of begging in the public debate regarding the criminalization of begging in Vellinge municipality in Sweden. A total of 34 documents concerning Vellinge municipality were analyzed. The documents were mostly composed of local newspaper articles, but also included some court verdicts and a local political decision. This study has a social constructive approach and the theoretical framework is composed by Accounts theory. In the findings we see that very few individuals have a neutral stance in the debate, rather the actors’ descriptions showed two significantly different sides of the question. Two positions regarding the criminalization of begging in Vellinge were found; pro and against. These two positions create two different perspectives on begging, which in turn have an impact on who is considered affected by begging and how the problem should be resolved. The perspective that promotes a ban presents measures aimed to ease the situation for Vellinge and the residents. On the other hand, the perspective that opposes a ban of begging states measures to improve the situation of the beggars. We also found that actors within the different perspectives have polarized positions and they blame each other of norm deviation. The study also demonstrates that actors in the debate use varied ways of excusing and/or justifying their position pro and against the criminalization of begging., Studien ämnar att undersöka hur tiggeri konstrueras som ett socialt problem och vilka problemkonstruktioner som är framträdande i debatten om tiggeriförbud i Vellinge kommun, samt vilka faktorer som får betydelse i aktörers argument för sina respektive positioner i debatten. Studien är en kvalitativ dokumentanalys av 34 dokument, där myndighetsbeslut, domar och tidningsartiklar som alla rör tiggeriförbudet i Vellinge kommun har analyserats. Studien utgår ifrån en socialkonstruktionistisk ansats, där Jönsons (2010) perspektivansats använts både som metod och teori. Även Scott och Lymans (1968) teori om Accounts används som teori i analysen. I debatten om tiggeriförbud i Vellinge har två problemperspektiv identifierats, att vara för ett tiggeriförbud och att vara mot ett tiggeriförbud. Aktörerna inom de två problemperspektiven konstruerar tiggeri på olika sätt, de ger skilda beskrivningar av vem som anses berörd av tiggeri och hur tiggeri ska bemötas. Aktörer inom problemperspektivet som förespråkar ett tiggeriförbud beskriver tiggeri som störande och föreslår lösningar som har för avsikt att lindra kommuninvånarnas situation, medan aktörer inom det problemperspektiv som är mot ett tiggeriförbud anser att tiggeri inte kan anses vara en ordningsstörning och föreslår lösningar som har för avsikt att lindra situationen för människorna som tigger. Av studiens resultat framgår även att aktörer inom respektive problemperspektiv anklagar varandra för att begå normöverträdande handlingar. När en aktör blir anklagad för att begå en normöverträdande handling har vi kunnat se att aktörer i debatten om tiggeriförbud hänvisar till samhälleliga värden och normer för att ursäkta eller rättfärdiga sin egen eller andras handlingar.

Poverty and Vagrancy are an interlinked phenomenon, and the boundaries are blur as to which one leads to the other. Among many social issues, Pakistan faces the challenge of homelessness to date. The ratio of vagrancy and beggars is higher in the poorer provinces, which leads to unavoidable and difficult circumstances. The terms Vagrancy and begging, often interchanged, are analyzed in the following study, in addition to the legal steps taken for curbing it – not through occasional police crackdowns, but rather through well-established mechanisms.

Poverty and Vagrancy are an interlinked phenomenon, and the boundaries are blur as to which one leads to the other. Among many social issues, Pakistan faces the challenge of homelessness to date. The ratio of vagrancy and beggars is higher in the poorer provinces, which leads to unavoidable and difficult circumstances. The terms Vagrancy and begging, often interchanged, are analyzed in the following study, in addition to the legal steps taken for curbing it – not through occasional police crackdowns, but rather through well-established mechanisms.

Research on the mechanisms involved in host location by parasites is of paramount importance and may aid in developing protective measures against them. This topic attains far-reaching repercussions for human and animal welfare regarding parasites transmitting vector-borne pathogens, such as blood-feeding flies. Very few studies have evaluated the effect of bird-derived cues on attraction of vectors in field conditions. We here explored the attraction of different groups of blood-feeding flies (mosquitoes, blackflies and biting midges) to auditory cues produced by begging hoopoe (Upupa epops) nestlings, and to three chemical cues derived from hoopoe nestlings or nests (uropygial secretion, symbiotic bacteria isolated from the secretion, and nest material) in the field. We deployed insect traps baited with the different stimuli at the beginning and at the end of the hoopoe breeding-season in four different habitats. Abundance of blood-feeding flies varied depending on habitat and sampling period. Begging auditory cues of nestling hoopoes did not affect abundance of flies. However, chemical stimuli affected abundance of mosquitoes, which were less abundant in traps baited with bacteria or with nest material than in control traps. Abundance of biting midges in traps also depended on the chemical stimulus but in interaction with sampling period or habitat. Fewer biting midges were collected in traps baited with bacteria and with secretion in the habitats where abundance of biting midges is higher. Our results suggest that uropygial secretion of hoopoes, and symbiotic bacteria living in this secretion, may repel blood-feeding flies from their nests.

It contains data collected in Guadix, Granada (southeast Spain) in 2019, in the framework of a research to evaluate the effects of chemical and auditory cues of hoopoes (Upupa epops) in repellence and attraction of blood-feeding flies. Dataset includes number of mosquitoes, blackflies and biting midges collected in insect traps in the field in four habitat types and two sampling periods, in relation to different chemical and auditory stimuli derived from nestlings of this bird species.

Research shows that news media around the world tend to represent ethnic minorities in ways which nurture distorted views and invite negative attitudes. Scholars have also emphasised that, in contemporary societies, a political climate has emerged which has made overt racism unacceptable and social taboos leading to racist statements are increasingly being managed and disguised in order to avoid direct accusations. In this paper we use Multimodal Critical Discourse Analysis (MCDA) to carry out an in-depth analysis of a Romanian television news report-selected from a larger corpus-which addressed the situation of the Roma migrants in Norway. We show how this medium, with editing techniques, voice-overs, sound effects and captions, has its own subtleties for communicating racism in ways that are less obvious at a casual viewing. The case we analyse reports on a Norwegian/EU project to build a factory in Romania, so that Roma migrants can return home to work rather than live and beg on the streets of Oslo.

More and more Swedish municipalities are adopting approaches that target ‘vulnerable EU citizens’ and the ‘passive collection of money’. This thesis analyses begging permits, bans, and other approaches, motivated by the positions supported in Eskilstuna, Katrineholm and Norrköping. The approaches analysed are irrespective of the municipalitiesthat implemented them. This thesis follows a ‘problem’ questioning approach, taking into consideration the context and the system under which the ‘problems’ are constructed and aims to find the implicit and explicit aims of the various approaches.

In order to gain an understanding of how begging is constructed as a societal problem in the local Swedish social context, the aim of this qualitative study was to investigate a number of municipal begging bans in order to make visible societal attitudes that hide behind written language of begging discourse. The data collection method was text collection, and the material was documents in the form of three municipal begging bans (in municipal regulations). The method of analysis was critical discourse analysis (CDA), a form of textual analysis, and the analytical focus was the written discourse in its social context. The municipal begging bans that were analysed testified to a very high degree linguistically about negative societal attitudes towards begging, and the conclusions that could be drawn on the basis of the results were presented in four summarising themes. These where: disruption of public order, a vulnerability that one does not want to contribute to maintaining, ”we and them” and passivity and criminality. These societal attitudes could be summarized as not our vulnerable/poor = not our problem, and were largely hidden behind references to disruption of public order in public spaces.

In 2016, I defended a dissertation on images of begging and giving in Sweden between 2011 and 2016. I use my collaborative approach as a starting point in exploring how begging/giving in the street is socially embodied. Barbara Bolt has argued that the performative needs to be understood in terms of the performative force of art, that is, its capacity to effect ‘movement’ in thought, word and deed in the individual and social sensorium. How can one’s subjective images of a situation involving a person who begs manifest in the body and in the street? And how can these images “manifest socially” on streets and in public squares? The participants’ experiences – the stories they tell in a workshop and the images they have of the situation of giving in relation to begging, on the streets – are our points of departure. We explore the boundaries between the personal and social experience and also what capacity (influence) these images can have on patterns of ‘movement’ in Bolt’s sense. Photographs that frame the movements in the urban environment in which they are enacted are also passed on as a photo demonstration on social media and in exhibitions to an audience. As remarked by Sontag and others, street photography is a traditional method, an enquiry that features unmediated chance encounters and random incidents within public places. The street photographer corresponds to the figure of the flaneur and the observer. In this paper, I propose a methodological engagement that could be seen as reverse street photography. Cecilia Parsberg www.ceciliaparsberg.com www.beggingandgiving.se, Bidraget presenterades i Multi-session panel: Photography and the method of art.

This thesis offers a psychoanalytic critique of ideology in order to understand the Swedish society’s reactions to the presence of begging EU citizens during the period 2014 – 2016. The so-called ‘EU migrants’ are impoverished people, often from Romania, and commonly identified as Roma. The analysis is based upon empirical material consisting of media articles, interviews, social media, and auto-ethnography. The theoretical approach blends Lacanian psychoanalysis with historical-material dialectics and is inspired by the critique of ideology as formulated by Slavoj Žižek. The presence causes a multilayered crisis in Swedish society along political, juridical, moral, social, and psychic lines. This because it is a symptom of the Lacanian Real and capitalism’s contradictions. This is manifested in the contradiction embodied in the Swedish authorities’ denial of social help to ‘EU migrants’ on the one hand, while seeking on the other hand to reproduce the image of Sweden as promoting welfare and equality, solidarity, and anti-racism. The contradiction’s material base is the political deadlock between left and right regarding the labor and housing markets. Providing ‘EU migrants’ (being neither citizens nor refugees) access to welfare would risk disrupting the societal moral economy, causing political turmoil. The solution to this dilemma is to expunge ‘EU migrants’ while framing this as an act of poverty-reduction. Meanwhile, the unresolved occurrence of begging and ‘rough sleeping’ creates anxiety and provokes aggression among Swedish subjects, resulting in hate crimes and everyday racism. Poor people without shelter are forced to use public rooms as their private space, disturbing aesthetic and normative orders, which in turn is unconsciously registered as existential transgressions risking the destruction of the psychic investments of Swedes in their material surroundings. A main focus of the analysis is the anxiety triggered by the confrontation with a begging ind

This thesis offers a psychoanalytic critique of ideology in order to understand the Swedish society’s reactions to the presence of begging EU citizens during the period 2014 – 2016. The so-called ‘EU migrants’ are impoverished people, often from Romania, and commonly identified as Roma. The analysis is based upon empirical material consisting of media articles, interviews, social media, and auto-ethnography. The theoretical approach blends Lacanian psychoanalysis with historical-material dialectics and is inspired by the critique of ideology as formulated by Slavoj Žižek. The presence causes a multilayered crisis in Swedish society along political, juridical, moral, social, and psychic lines. This because it is a symptom of the Lacanian Real and capitalism’s contradictions. This is manifested in the contradiction embodied in the Swedish authorities’ denial of social help to ‘EU migrants’ on the one hand, while seeking on the other hand to reproduce the image of Sweden as promoting welfare and equality, solidarity, and anti-racism. The contradiction’s material base is the political deadlock between left and right regarding the labor and housing markets. Providing ‘EU migrants’ (being neither citizens nor refugees) access to welfare would risk disrupting the societal moral economy, causing political turmoil. The solution to this dilemma is to expunge ‘EU migrants’ while framing this as an act of poverty-reduction. Meanwhile, the unresolved occurrence of begging and ‘rough sleeping’ creates anxiety and provokes aggression among Swedish subjects, resulting in hate crimes and everyday racism. Poor people without shelter are forced to use public rooms as their private space, disturbing aesthetic and normative orders, which in turn is unconsciously registered as existential transgressions risking the destruction of the psychic investments of Swedes in their material surroundings. A main focus of the analysis is the anxiety triggered by the confrontation with a begging ind

Begging is asking people for charity using different methods to generate kind- ness and compassion or pretending to perform a particular service for the purpose of making money. Begging has many reasons, such as: poverty, family disintegration, take begging as a profession, physical disabilities and quick material gain. Although Judaism has provided ample provisions for the relief of the poor, the Torah legislation contains no provision for beggars. However, somewhat later, with the development of the big cities, begging seems to have been known to Jews, whether it happens between them or between neighboring nations. In Christianity, begging was a well-known phenomenon, and beggars formed a large class in the Gospel age. To help them, and also the absence of any real medical science that would cure during that period common diseases. In Buddhism, monks and nuns traditionally live by begging for alms, as Gau- tama Buddha has done himself, and even ordinary people can obtain religious merit by giving food, medicine, and other essential items to monks, and monks rarely need food. In Hinduism, it is a long-standing religious and spiritual tradition. It is an integral part of the search for freedom. In worldly life, beg- ging is the last resort for survival when people have no other choice. In Is- lam, Islam has forbidden begging, and Islam has developed ways to address this phenomenon, including the following: (Urging the work and praising the workers and making the work a virtue and value of the community, punish the beggar infringer and confiscate his money and put in the public finances of Muslims and achieve social solidarity by imposing zakat.

Predation is a ubiquitous ecological force that plays a major role in the evolution of phenotypes. Where the predation risk is predictable and variable, prey species are expected to evolve plasticity in traits that reduce the likelihood of being killed and eaten by predators. Such plasticity may be especially critical for the survival of dependent offspring because they are particularly vulnerable to predators and suffer high levels of predation across taxa. Yet the fitness effects of predator-induced plasticity can vary across life stages, differ between parents and offspring, or be mediated by interactions with other species in the community. The importance of each of these factors for mediating the fitness consequences of predator-induced plasticity in natural systems is poorly understood. In this dissertation, I explore these issues using experiments and observational data in a suite of songbird species. In chapter 1, I examine how plastic responses to increased nest predation risk influence offspring morphology, flight performance and survival after they depart the nest as fledglings. When nest predation risk was elevated, young departed the nest with shorter, but more fully feathered wings. Ultimately, plastic responses to increased nest predation risk did not reduce flight performance or survival of young after they departed the nest. In chapter 2, I test whether parental responses to increased nest predation risk better reflect strategies to mitigate predation risk for offspring or enhance parental fitness at a cost to current offspring. I show evidence that variation in parental responses to increased nest predation risk across species better reflects adjustments in parental effort that maximize parental but not necessarily offspring fitness. In chapter 3, I explore how species interactions vary with nest predation risk and examine the consequences for offspring survival. I show that in years with higher nest predation risk, cavity nesting birds nested toge

In recent years EU-citizens living in poverty exercising their right to free movement within EU have gained increased political interest. Some vulnerable EU citizens travel to Sweden in order seek livelihood, some of them engage in begging. The presence of vulnerable EU citizens engaged in begging has generated the emergence of a new policy area with increased political activity at both national and municipal level. Here, a state public report, policy proposals and problematization of the issue at municipal level are analysed. The analysis reveal how begging is constructed as a social problem and how the vulnerable EU citizen is positioned. The political discourse in this policy area is characterized by securitization and individualisation of responsibility, begging is problematized based on notions of welfare nationalism. People who beg are positioned as undeserving and associated with criminality, with few exceptions, the social rights approach is silenced. Begging is mainly constructed as an individual problem and linked to personal deficiencies. Thus, the structural issues such as inequality, discrimination and poverty are also subordinated in the political discourse. Further, the analysis exposes that human rights issues are not taken into account when policies targeting begging are formulated.

The aim of this study has been to highlight and describe the perceptions of beggars, by studying and analyzing empirical data collected through observing different threads on a Swedish discussion forum. We wanted to study how beggars are mentioned in the discussion forum to illustrate the opinions and perceptions. To analyze the data a qualitative method of meaning condensation were used. The result was analyzed from a perspective of deviant behavior and three theories: Goffman's theory about Stigma, Beckers labelling theory and the theory about the established and the outsiders by Elias. The results showed that beggars are categorized and described as criminals, misfits and frauds. The results also gave us the conclusion that there are negative attitudes towards beggars.

Honest signaling mechanisms can function to appropriate care to hungry offspring and avoid misdirected care of unrelated offspring. Begging, the behavior by which offspring solicit food and parental care, may be an honest signaling mechanism for need, as well as association of parents and offspring. Roseate terns (Sterna dougallii) exhibit prolonged parental care during the postbreeding staging period, offering an ideal system in which to study begging as an honest signaling mechanism. We conducted focal sampling during two premigratory staging seasons (2014 and 2015) at Cape Cod National Seashore, Massachusetts, USA to determine whether postfledging tern begging behavior was an honest signal for need and parent–offspring association. Based on honest signaling theory, we expected begging behavior to be highest during times of high perceived need, and we expected to see a decrease in begging behavior as young terns became increasingly independent of the care‐giving parent. Also, we predicted that young terns would be more likely to beg at parents than nonparents. We found that young roseate terns begged at their parents more often than nonparents; however, they did not always beg at parents. Model predictions of begging probability showed a linear relationship between begging and time of day and date of season, such that begging increased with time of day and decreased with date of season, respectively. Our results provide evidence for honest parent–offspring interactions and are inconsistent with parent–offspring conflict theory but suggest that begging may play a complex role in postfledging parent–offspring interactions.

Begging is asking people for charity using different methods to generate kind-ness and compassion or pretending to perform a particular service for the purpose of making money. Begging has many reasons, such as: poverty, family disintegration, take begging as a profession, physical disabilities and quick material gain. Although Judaism has provided ample provisions for the relief of the poor, the Torah legislation contains no provision for beggars. However, somewhat later, with the development of the big cities, begging seems to have been known to Jews, whether it happens between them or between neighboring nations. In Christianity, begging was a well-known phenomenon, and beggars formed a large class in the Gospel age. To help them, and also the absence of any real medical science that would cure during that period common diseases.In Buddhism, monks and nuns traditionally live by begging for alms, as Gau-tama Buddha has done himself, and even ordinary people can obtain religious merit by giving food, medicine, and other essential items to monks, and monks rarely need food. In Hinduism, it is a long-standing religious and spiritual tradition. It is an integral part of the search for freedom. In worldly life, beg-ging is the last resort for survival when people have no other choice. In Is-lam, Islam has forbidden begging, and Islam has developed ways to address this phenomenon, including the following: (Urging the work and praising the workers and making the work a virtue and value of the community, punish the beggar infringer and confiscate his money and put in the public finances of Muslims and achieve social solidarity by imposing zakat ., Mendigar es pedirle a la gente caridad usando diferentes métodos para generar amabilidad y compasión o pretender realizar un servicio particular con el propósito de ganar dinero. La mendicidad tiene muchas razones, tales como: pobreza, desintegración familiar, tomar la mendicidad como una profesión, discapacidad física y ganancia material rápida. Aunque el judaísmo ha provisto amplias disposiciones para el alivio de los pobres, la legislación de la Torá no contiene disposiciones para los mendigos. Sin embargo, un poco más tarde, con el desarrollo de las grandes ciudades, la mendicidad parece haber sido conocida por los judíos, ya sea entre ellos o entre naciones vecinas. En el cristianismo, la mendicidad era un fenómeno bien conocido, y los mendigos formaron una gran clase en la era del Evan-gelio. Para ayudarlos, y también la ausencia de cualquier ciencia médica real que pudiera curar durante ese período enfermedades comunes. En el budismo, los monjes y monjas tradicionalmente viven pidiendo limos-na, como lo hizo Gautama Buda, e incluso la gente común puede obtener méritos religiosos al dar comida, medicinas y otros artículos esenciales a los monjes, y los monjes rara vez necesitan comida. En el hinduismo, es una tradición religiosa y espiritual de larga data. Es una parte integral de la búsqueda de la libertad. En la vida mundana, la mendicidad es el último recurso para sobrevivir cuando las personas no tienen otra opción. En el Islam, el Islam ha prohibido la mendicidad, y el Islam ha desarrollado for-mas de abordar este fenómeno, incluyendo lo siguiente: (Instar al trabajo y alabar a los trabajadores y hacer del trabajo una virtud y un valor de la comunidad, castigar al infractor mendigo y confiscar su dinero y poner en las finanzas públicas de los musulmanes y lograr la solidaridad social mediante la imposición de zakat.

Begging is asking people for charity using different methods to generate kind-ness and compassion or pretending to perform a particular service for the purpose of making money. Begging has many reasons, such as: poverty, family disintegration, take begging as a profession, physical disabilities and quick material gain. Although Judaism has provided ample provisions for the relief of the poor, the Torah legislation contains no provision for beggars. However, somewhat later, with the development of the big cities, begging seems to have been known to Jews, whether it happens between them or between neighboring nations. In Christianity, begging was a well-known phenomenon, and beggars formed a large class in the Gospel age. To help them, and also the absence of any real medical science that would cure during that period common diseases.In Buddhism, monks and nuns traditionally live by begging for alms, as Gau-tama Buddha has done himself, and even ordinary people can obtain religious merit by giving food, medicine, and other essential items to monks, and monks rarely need food. In Hinduism, it is a long-standing religious and spiritual tradition. It is an integral part of the search for freedom. In worldly life, beg-ging is the last resort for survival when people have no other choice. In Is-lam, Islam has forbidden begging, and Islam has developed ways to address this phenomenon, including the following: (Urging the work and praising the workers and making the work a virtue and value of the community, punish the beggar infringer and confiscate his money and put in the public finances of Muslims and achieve social solidarity by imposing zakat ., Mendigar es pedirle a la gente caridad usando diferentes métodos para generar amabilidad y compasión o pretender realizar un servicio particular con el propósito de ganar dinero. La mendicidad tiene muchas razones, tales como: pobreza, desintegración familiar, tomar la mendicidad como una profesión, discapacidad física y ganancia material rápida. Aunque el judaísmo ha provisto amplias disposiciones para el alivio de los pobres, la legislación de la Torá no contiene disposiciones para los mendigos. Sin embargo, un poco más tarde, con el desarrollo de las grandes ciudades, la mendicidad parece haber sido conocida por los judíos, ya sea entre ellos o entre naciones vecinas. En el cristianismo, la mendicidad era un fenómeno bien conocido, y los mendigos formaron una gran clase en la era del Evan-gelio. Para ayudarlos, y también la ausencia de cualquier ciencia médica real que pudiera curar durante ese período enfermedades comunes. En el budismo, los monjes y monjas tradicionalmente viven pidiendo limos-na, como lo hizo Gautama Buda, e incluso la gente común puede obtener méritos religiosos al dar comida, medicinas y otros artículos esenciales a los monjes, y los monjes rara vez necesitan comida. En el hinduismo, es una tradición religiosa y espiritual de larga data. Es una parte integral de la búsqueda de la libertad. En la vida mundana, la mendicidad es el último recurso para sobrevivir cuando las personas no tienen otra opción. En el Islam, el Islam ha prohibido la mendicidad, y el Islam ha desarrollado for-mas de abordar este fenómeno, incluyendo lo siguiente: (Instar al trabajo y alabar a los trabajadores y hacer del trabajo una virtud y un valor de la comunidad, castigar al infractor mendigo y confiscar su dinero y poner en las finanzas públicas de los musulmanes y lograr la solidaridad social mediante la imposición de zakat.

This thesis offers a psychoanalytic critique of ideology in order to understand the Swedish society’s reactions to the presence of begging EU citizens during the period 2014 – 2016. The so-called ‘EU migrants’ are impoverished people, often from Romania, and commonly identified as Roma. The analysis is based upon empirical material consisting of media articles, interviews, social media, and auto-ethnography. The theoretical approach blends Lacanian psychoanalysis with historical-material dialectics and is inspired by the critique of ideology as formulated by Slavoj Žižek. The presence causes a multilayered crisis in Swedish society along political, juridical, moral, social, and psychic lines. This because it is a symptom of the Lacanian Real and capitalism’s contradictions. This is manifested in the contradiction embodied in the Swedish authorities’ denial of social help to ‘EU migrants’ on the one hand, while seeking on the other hand to reproduce the image of Sweden as promoting welfare and equality, solidarity, and anti-racism. The contradiction’s material base is the political deadlock between left and right regarding the labor and housing markets. Providing ‘EU migrants’ (being neither citizens nor refugees) access to welfare would risk disrupting the societal moral economy, causing political turmoil. The solution to this dilemma is to expunge ‘EU migrants’ while framing this as an act of poverty-reduction. Meanwhile, the unresolved occurrence of begging and ‘rough sleeping’ creates anxiety and provokes aggression among Swedish subjects, resulting in hate crimes and everyday racism. Poor people without shelter are forced to use public rooms as their private space, disturbing aesthetic and normative orders, which in turn is unconsciously registered as existential transgressions risking the destruction of the psychic investments of Swedes in their material surroundings. A main focus of the analysis is the anxiety triggered by the confrontation with a begging ind