Systemic failure: How neoliberal austerity, digital surveillance, and gendered violence intersect to fuel record stalking offences in England and Wales

Indigenous frameworks like the Māori concept of *whanaungatanga* (relationships) or the Anishinaabe principle of *mino-bimaadiziwin* (the good life) treat stalking as a breach of communal trust requiring collective repair, not just criminalization. These models prioritize survivor agency and cultural restoration, yet are systematically excluded from policy discussions. Indigenous women’s organizations have long documented how state violence (e.g., forced assimilation) intersects with gendered stalking, a link rarely acknowledged in Western data.

The surge in stalking offences mirrors historical patterns where economic crises and state retrenchment correlate with spikes in gendered violence, as seen during the 1930s Great Depression or post-WWII demobilization. The 1970s feminist movement’s documentation of stalking as a tool of patriarchal control was later co-opted by carceral feminism, shifting focus from systemic causes to policing. Colonial legal systems, including English common law, historically treated stalking as a private matter, a legacy that persists in underreporting and weak enforcement.

In Japan, stalking (*tsukiai*) is often addressed through *jidan* (mediation councils) that blend legal and social pressure, reducing recidivism compared to Western punitive models. Latin American feminist movements have framed stalking as part of *feminicidio* systems, linking it to extractivist economies that displace women and normalize violence. These contrasts reveal how cultural narratives shape responses—Western individualism pathologizes perpetrators, while communal frameworks seek transformation.

Research shows stalking is most prevalent in societies with high gender inequality (e.g., GII scores) and weak social safety nets, with economic stressors doubling the risk of intimate partner stalking. Digital stalking, enabled by unregulated tech platforms, correlates with a 40% increase in reported cases since 2010, yet only 12% of police forces have dedicated cyberstalking units. Neuroscientific studies indicate that stalkers often exhibit traits of attachment disorders linked to childhood trauma, suggesting prevention requires early mental health intervention.

Artists like Tracey Emin and Kara Walker have used stalking as a metaphor for surveillance and objectification, exposing how power operates through gaze and control. Spiritual traditions like Buddhism frame stalking as a manifestation of *tanha* (craving/attachment), advocating mindfulness and boundary-setting as preventive tools. Indigenous storytelling, such as the Navajo *Hózhǫ́* (harmony) narratives, reframes violence as a disruption to cosmic balance, offering holistic healing pathways.

Scenario modeling suggests that without investment in prevention (e.g., school-based consent education, economic security for survivors), stalking cases could rise 200% by 2035, with digital harms becoming the dominant form. Restorative justice programs in Canada and New Zealand show a 60% reduction in repeat offenses compared to traditional prosecution, yet these models are underfunded. Climate-induced displacement and housing insecurity may further exacerbate stalking, as economic precarity increases vulnerability.

Black and minoritized women in the UK report stalking at 3x the rate of white women but are 50% less likely to have cases charged, reflecting institutional racism in policing and CPS decision-making. Disabled survivors face unique barriers, as stalkers exploit vulnerabilities (e.g., mobility aids) to isolate victims, yet disability-inclusive services are chronically underfunded. LGBTQ+ individuals experience stalking as part of broader patterns of *queerbaiting* and outing threats, a dimension erased by heteronormative framing.