“Non-representational”, “re-materializing” and the research methods of new cultural geography
WANG Min1, , JIANG Ronghao2, ZHU Hong3, *,
1. School of Geography, South China Normal University, Guangzhou 510631, China2. Department of Geography, The University of Hong Kong, Hong Kong 999077, China3. Centre for Human Geography and Urban Development, Guangzhou University, Guangzhou 510006, China
Because the new cultural geography has been overemphasizing representations, symbols, and discourses, some scholars argue for the deployment of non-representational theory and re-materializing, aiming to shed more lights on everyday life, immanence, practice, and affect, which are transient, progressing, and difficult to be presented by textual representations. The new paradigm also suggests to highlight the performativity, mobility, affective atmospheres, and meanings of symbolic exchange of matters and materiality, thus encouraging new cultural geography to pay more attention on the topics of emotion, body, practice, performance, and everyday life. This article summarizes the general situations and essential concepts of non-representation and re-materializing, and discusses the related issues, including body, identity, and the construction of space; affection and atmosphere of space; body, performance, and its meaning; and power and network. This study tried to attract more attention of Chinese researchers to the embodied, perceived, and immediate geographical elements, and promote innovations in the research methods of new cultural geography.
Keywords：non-representational theory
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re-materializing
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new cultural geography
;
dialogue
;
research methods
WANGMin, JIANGRonghao, ZHUHong. “Non-representational”, “re-materializing” and the research methods of new cultural geography[J]. Progress in Geography, 2019, 38(2): 153-163 https://doi.org/10.18306/dlkxjz.2019.02.001
作为新文化地理学诞生的重要标志,Jackson的《Maps of Meanings》一书从文化政治的角度讨论了各类社会群体和权力关系如何通过符号与话语生产的方式争夺文化意义(Jackson, 1989),以及文化意义如何被呈现和传达,这作为社会群体“重新呈现世界”方式的“表征”开始成为文化地理学的重要概念。文化研究的代表人物Hall(1997)将文化实践活动看作是社会表征系统运作的结果,其中充满着不平等的生产、交换和协商的过程,表征即创造意义,通过语言和各种符号的形象表述使事物的意义逐渐复杂化。然而,新文化地理学者开始意识到,“表征”作为语言文本的系统进程,其意义在记录与阅读的传递过程中可能会偏离原意,社会建构论也预设了文本优先于生活经验和物质性的存在,难以深入地涵盖日常经验(Thrift, 1996)。文本的权威性也因此受到质疑(周尚意等, 2016)。许多能创造空间意义的“事物”与直接的、动态的体验相关联,不一定能间接地被表征与构建(Lorimer, 2008)。由于认为表征中埋藏着有待发掘的最终意义,文化地理学者开始关注在日常路径、身体动作、实践技术和情感情绪中非预期地形成的生活意义(Lorimer, 2005)。“非表征理论”(non-representational theory)随之于20世纪末逐渐成为文化地理学的重要思潮(Cadman, 2009),并开始注重分析平凡的日常经验、人类身体与情感的经历,日常地理复杂的时空属性以及日常生活的物质化和技术化进程(Thrift, 2008)。同时,后人文主义地理学和后现象学等思潮开始在人文地理学中兴起,主体间性(inter-subjectivity)、客体的自主性存在以及人体与环境互动的现象经验重新得到了人文地理学的关注(Ash et al, 2016) 。值得关注的是,作为新文化地理学的领军人物之一,出于对新文化地理研究对文本、符号、话语与表征等非物质性领域的反思,Jackson(2000)在《Social & Cultural Geography》的创刊号上倡导新文化地理学的“再物质化”,亦称“重返物质主义”(re-materialization),呼吁重新认识物质性,引发了文化地理学者对于物质形式的社会文化意义的思考。
海德格尔的现象学观点——人原本已经“在世界中存在”(being in the world),即人对于世界的“信任”隐含在具体生存活动之中,被认为是非表征地理学的重要渊源(Cadman, 2009; 吴增定, 2013)。首先,身体现象学的代表人物Merleau-Ponty提出的身体性概念认为,世界是被感知的世界,只有从身体这一角度出发,才得以向外理解空间性(引自陶伟等, 2015)。其次,“表征”倾向强调文本对真实世界的代表性,而预设文化象征系统和话语秩序存在于特定实践情景外,忽视了不断涌现于身体动作、实践和行为习惯中的能动意义(Anderson et al, 2008)。因此,非表征理论强调“湍流”(outflow)式的生活,呈现世界的永不止息,关注每时每刻都处在持续形成过程(becoming)中的日常生活事件(Vannini, 2015)。而在以往的空间科学和社会建构主义学说中,地理事物的运动本质和趋势以及生活的“主观能动性”,都是较为容易被忽视的因素(Andrews, 2014)。针对社会科学的再现观对社会结构以及微观与宏观的界限的过分强调,非表征理论提倡“关系性的思考”(relational thinking),强调事物是协同进化、共同创造和相互关联的共同体,突显关联网络的重要性(Anderson et al, 2008)。再者,表征能否捕捉到日常生活中具体而细微及稍纵即逝的日常生活和情绪体验也饱受质疑。非表征理论更强调具身化的情感,并认为,情感可对鲜明的引导力量进行生产(Thrift, 2008),个体的感觉(affect)具有传染性,从而影响其他个体,形成集体的情感环境和难以描述的强烈情感氛围(Thrift, 2004; Andrews et al, 2015),并涉及到身体与物件、生活、瞬时现象、事件和技术的众多互动关系(McCormack, 2006)。
总体而言,上述两大思潮皆是对以往新文化地理研究过分强调文本和话语的反思以及对非人类世界(non-human)的探索,其所强调的并非“放弃”表征,而是“不只是”(more than)表征,由此我们方能更全面、更准确地窥探人地关系以及空间意义的形成机制。这两大思潮所指的社会是具有关联性和物质性的,社会乃由复杂多元的物质客体所构成(Anderson et al, 2008)。不仅是更为关注各种事物的联系所在,“非表征”思潮也考虑各种“物质客体”(object)在社会现象形成、组构和在持续发展中所发挥的作用(Anderson et al, 2008)。正如Lorimer(2005)所指出,“非表征理论”已推动研究者更为关注“超人类的”和“超文本的”地理学。较于“非表征”思潮,“再物质化”更多聚焦于物质实体,物质不再只具有功能性,而且具备重要的文化象征意义和社会文化力量(Anderson, 2004)。此外,在新思潮的影响下,新文化地理学对于空间感知的探讨不限于对符号化的剖析,学界开始关注主体对空间的感知、表达和构建。空间中的景观也不再只被视为视觉化的象征物体和表征系统,而是习惯下展演和实践的体现(Macpherson, 2010; Wylie, 2006)和持续性的过程(process),其意义在人与景观的互动之中生成。
2 “非表征”与“再物质化”框架下的新文化地理学议题
2.1 身份、认同及空间的构建
在“非表征”理论和“再物质化”思潮的影响下,新文化地理学开始关注物质性的空间实践在不同群体和个人之间如何通过物质的特定设计、展示和布置形式构建特定的身份认同,隐喻空间和自身特性等话题。已有的研究中,学者发现英国南亚裔居民在“家”布置富有族群特色的照片、绘画和图像等视觉物品,以此透露与过去的家庭环境和生活的连结,并可激活他们独特的共鸣感觉与身份记忆(Tolia-Kelly, 2004)。Walsh(2011)对迪拜的英国技术移民家庭研究发现,男性可以使用旅游和家庭装饰布置以强化认同感和家庭空间的男子气概;相反,跟随丈夫移民的无职业女性则缺乏归属感和安全感。Rantisi等(2010)则试图挖掘物质性与创意空间生产的联系,并发现艺术社区中的阁楼式建筑、低地租、多用途土地区划和公共空间等物质性元素,对于维持一系列的艺术实践和多元个体交流具有重要作用,促进了创意生产。上述例子都是立足于“物质”的视角,通过强调物质与人之间的互动以重新审视空间与人的相互作用机制,从而更深刻、更高效地认识和解构社会(Horton et al, 2014)。
除了物质之外,受“非表征”理论影响,个体的身体实践和展演同样被认为是存储和活化特定情感和记忆的重要方式,从而成为新文化地理学研究关注的对象。以Minneapolis农民的一系列族裔化的具身(racial embodiment)实践为例,Slocum(2008)认为此类实践对白人的空间进行了构建,而餐厅里食物的味道、气味和触感以及用餐的餐具和语言也是特定族裔空间的重要构建要素。在另一个案例里,学者发现泰缅边界难民营中的克耶族难民通过食品和纺织用品的生产和消费行为,试图寻找在“家”的身体动作和感受(Dudley, 2011)。此外,在节庆中,节庆的特定节奏和感受能力,可为地方主体创造关联感和共同的归属感(Duffy et al, 2011)。类似地,Kuusisto-Arponen(2009)发现芬兰卡累利阿居民在被迫迁移的过程中,集体记忆不仅流动于文化叙事中,也触发于疏离路线中的特定步行节奏。上述案例说明空间的社会文化意义并不只铭刻于文本和象征系统之上,也会涌现于物质的使用和身体、习惯、实践之中。社会空间如何在人们实践过程中获得意义,成为新文化地理学者关注的重点之一。
实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用。Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践。Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008)。正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分。Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品。此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题。上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006)。物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体。情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题。
物质地理学也特别关注物质的流动及其所处的联系网络。商品与食物等日常物质从生产、分配到消费的流动过程蕴含着不少社会文化意义。Cook(2004)对此提倡“跟踪物质”(following the thing)的研究方法,通过木瓜的流动网络观察到了牙买加农场劳工所需承受的人性和非人性化劳动条件;而北伦敦家庭烹饪时所使用的普通西印度的辣椒酱,其流动性也是与植物、劳力、政治、贸易协定和历史等一系列条件息息相关(Cook et al, 2007)。Gregson、Crang、Ahamed等(2010)关注了来自发达国家的废弃轮船转变为孟加拉中产家庭家具的过程,重新挖掘了物质的流动性、不稳定性和短暂性。事实上,作为日常生活意义中失去使用价值和不受待见的物品,废品处于被隔离、被释放和不断跨界的流动过程之中,在分类体系、技术和经济的结合作用之下,废品不仅可被转化为新的物品,也可被符号和图像所携带回流,体现了非有机物的生命力(Gregson, Crang, 2010)。上述案例体现了在物质流动过程中的不同情景所反映出的丰富文化联系和文化嫁接意义,及其隐藏着的特定社会关系和社会网络的作用。人与物质的亲密关系和彼此关联使其组合成为拼装体(assemblage),复杂的联系在物质客体缺席下难以实现(Tay, 2009),物质文化也唯有每次的人物互动之下才变得具有意义(Tolia-Kelly, 2009)。
其次,不少批评则针对“非表征”和“再物质化”理论有时会对差异性、话语和权力意图等缺乏重视。如女性主义学者批判非表征和再物质化理论本质上也陷入了其尝试突破的所谓的二元论,偏重于对感情进行抽象的诠释,较少涉及人们对于生活的理解,但却过于注重对“非人”的研究,脱离实际,反而远离了具身化(Bondi, 2005),也忽略了政治力量对于情感的影响(Sharp, 2009)。非表征理论也有远离人们日常生活中常规的情感表达模式的问题(朱竑等, 2015)。如果忽视物质背后的权力关系和政治内容,也可能使研究忽略不同个体受到不同的感染和被感染能力,使研究出现普适性问题(Tolia-Kelly, 2006)。在城市研究方面,传统的城市政治经济学对基于物质性的拼装城市论(assemblage urbanism)也不乏批判,质疑其对政治经济背景的忽视,过度重视微观尺度的互动,缺乏对特定社会意义的理论化以及无视嵌入于各网络和拼装体中的社会经济脉络等(Wachsmuth et al, 2011)。
此外,也有学者关注“非表征”理论和“再物质化”等新思潮对新文化地理学研究核心的冲击。Cresswell(2010)认为非表征理论将学界的关注点从作为中介的事物转移到情感、感情和身体性知识上,某种程度上使文化地理学减少了对“社会”的关注;Tolia-Kelly(2016)则强调超越表征的文化地理学愈发难以对各种不平等权力进行清晰的解释,并可能与强调政治的文化唯物主义逐渐疏离。Tolia-Kelly(2013)也强调,对于物质性的探讨不能仅停留于表层的分析和描述,要关注鲜活的物质所萌生的政治意义及对地方建构的推动。此外,也有观点认为,非表征理论过分夸大了以往被忽视的研究内容,如实践和情感等(Andrews et al, 2015)。
然而,非表征领域的局限性及其与表征理论的矛盾并非完全不可调和。如Colls(2012)提出,女性主义地理学或可采用“游牧意识”(nomadic consciousness),在理解阶级、种族、族裔、性别和年龄等各种社会关系对主体的塑造和差异化的同时,也继续批判后结构主义在考察主体的特殊性时缺乏对性别的考量,从而结合非表征理论的优势探讨性别差异的多重性、偶然性和虚拟性。地方作为众多关联关系和安置行为塑造人类生活的关键场所,学者更应用表征和非表征的策略对地方感进行分析(Kuusisto-Arponen, 2009)。事实上,也有学者未忽视身体的存在、感受和实践与性别等社会关系之间的关系(Anderson et al, 2004; Waitt et al, 2015; Bissell, 2008)。随着非表征和再物质化的兴起,不少文化地理领域都在非表征和表征两种视角之下展开不同的探讨。对此,Roberts(2013)强调视觉图像和景观的难以判定和居中的(in-between)状态,在实际研究中根据具体状况决定物质性或非物质取向,以模糊两者的边界和为两者固有的本体论分歧开创新的可能性。更加具体地,Müller(2015)认为,在“超越表征”(more-than-representational)的研究中,在重视客体的超越表征特性之时,仍需保持表征的模式以尝试阐释“超越表征”。再者,不少物质主义的研究仍关注流动和被实践过程中的社会权力关系,正如越来越多的研究揭示,物质文化与商品链、地缘政治、边界和地方的构建具有紧密的联系,空间的情绪创设和地方氛围营造往往也并非缺乏政治和社会意图。物质和身体感知对空间塑造、社会实践、社会意义和身份认同具有重要意义。总而言之,在非表征和再物质化兴起的背景下,新文化地理学者仍可保持对文化政治和文化的社会性与空间性的关注。另外,两大新思潮对于日常生活和微观的“身体”话题的大量拓展,也持续开拓了新文化地理学话题的多样性。
The discipline of geography often presents us with an emotionally barren terrain, leading to spaces ordered solely by rational principles and demarcated according to political, economic or technical logics. However, this situation is beginning to change, as the recent burgeoning publications and conference session dedicated to emotion, which resulted in emerging "emotional turn" within geography. Four precursors contributed to "emotional turn" are discussed in this context, including body and feminist works, humanistic geographies, non-representational theories and psychotherapy. As a new branch of human geographies, emotional geographies was considered as an interdisciplinary platform for exploring the spatiality and sociality of emotion, feeling and affect. According to the books and journals related to emotional geographies, seven hot issues are major concerns of scholars at present: climate change and ecology; intimate space; geopolitics of emotion; educational geography of emotion; place and belonging; ethnic and racial geography of emotion; special group. In summary, we hope the work conducted in the present paper can shed new light on domestic research upon emotional geography that is rarely presented in domestic research.
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Review on "emotional turn" and emotional geographies in recent western geography
The discipline of geography often presents us with an emotionally barren terrain, leading to spaces ordered solely by rational principles and demarcated according to political, economic or technical logics. However, this situation is beginning to change, as the recent burgeoning publications and conference session dedicated to emotion, which resulted in emerging "emotional turn" within geography. Four precursors contributed to "emotional turn" are discussed in this context, including body and feminist works, humanistic geographies, non-representational theories and psychotherapy. As a new branch of human geographies, emotional geographies was considered as an interdisciplinary platform for exploring the spatiality and sociality of emotion, feeling and affect. According to the books and journals related to emotional geographies, seven hot issues are major concerns of scholars at present: climate change and ecology; intimate space; geopolitics of emotion; educational geography of emotion; place and belonging; ethnic and racial geography of emotion; special group. In summary, we hope the work conducted in the present paper can shed new light on domestic research upon emotional geography that is rarely presented in domestic research.
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Drawing on work surrounding the theorisation of concepts such as mobility, affect and emotion, the paper argues that their control is now being intertwined in places like airports which are employing a number of techniques that engineer affects. Airport affect is enacted, in one way, by planning and designing the situational affective context one inhabits throwing up structures of ethological possibility that shape capacities for the corporeal body to move and be moved. It is shown that the engineering of airport affect is premised upon a wider discursive framework of calculation and indeterminacy, and that selective techniques summon a number of different modalities of control. The paper concludes with a series of implications for the understanding of power, and the study of mobility, emotion and affect.
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Biometric borders: Governing mobilities in the war on terror
This article proposes the concept of the biometric border in order to signal a dual-faced phenomenon in the contemporary war on terror: the turn to scientific technologies and managerial expertise in the politics of border management; and the exercise of biopower such that the bodies of migrants and travellers themselves become sites of multiple encoded boundaries. Drawing on the US VISIT programme of border controls (United States Visitor and Immigrant Status Indicator Technology), the article proposes three central themes of the politics of the biometric border. First, the use of risk profiling as a means of governing mobility within the war on terror, segregating ‘legitimate’ mobilities such as leisure and business, from ‘illegitimate’ mobilities such as terrorism and illegal immigration. Second, the representation of biometrics and the body, such that identity is assumed to be anchored as a source of prediction and prevention. Finally, the techniques of authorization that allow the surveillance of mobility to be practiced by private security firms and homeland security citizens alike. Throughout the article, I argue that, though the biometric border is becoming an almost ubiquitous frontier in the war on terror, it also contains ambivalent, antagonistic and undecidable moments that make it contestable.
This paper aims to fold the increased attention to issues of materiality in social and cultural geography into the more recent attunement to questions of affect. The vehicle for this aim is a discussion of the complex ways in which boredom, and bodies bored, compose time pace. Somewhat surprisingly, and in stark contrast to its experiential ubiquity, boredom has rarely been discussed within the social sciences. The paper therefore performs a geography of how boredom matters by way of a series of examples of the taking place of boredom drawn from research on music and everyday life. Rather than discuss boredom through the critical concepts that underpin the thesis of disenchantment, such as alienation or anomie, I argue that boredom takes place as a suspension of a body's capacities to affect and be affected forged through an incapacity in habit. Through this discussion I argue that the `new materialisms' that increasingly populate social and cultural geography struggle to discern the affectivity of profane social-life and, importantly, cannot conceive of the risk of depletion that boredom, via its connection to meaninglessness and indifference, exemplifies. However, attuning to the movement-from that always accompanies boredom discloses the immanent presence of intensities that on-go even as boredom stills and slows time pace. Based on the ambiguity of boredom that results, the conclusion draws on the `not-yet' materialism of Ernst Bloch [The Principle of Hope (vols. 1 3) (N. Plaice, S. Plaice, P. Knight, Trans.), Blackwell, Oxford, 1986] to disclose an image of process-matter that draws on Bennett's [The Enchantment of Modern Life. Attachments, Crossings and Ethics, Princeton University Press, Princeton and Oxford, 2001] concept of an `enchanted materialism' but retains a sense of process as incorporating both plentitude depletion. The basis to this form of affective materialism is the event of hope.
[16]
AndersonB, HarrisonP.2008.
The promise of non-representational theories
[M]// Anderson B, Harrison P. Taking-place: Non-representational theories and geography. Farnham, UK: Ashgate: 1-34.
This paper follows up a recent debate on the potential of non-representational theory in health geography (see Andrews et al 2014; Kearns 2014; Hanlon 2014; Andrews 2014c) by outlining, more broadly, some of its key facets and investigative possibilities. The intention is to provide a helpful introduction, and entry point, to this particular way of understanding the world and of going about research that might help scholars reverberate the ‘taking place’ of health and health care.
[19]
AshJ.2010.
Teleplastic technologies: Charting practices of orientation and navigation in video gaming
[J]. Transactions of the Institute of British Geographers, 35(3): 414-430.
In this paper I develop the concept of 'teleplastic technologies'– technologies that pre-shape the potentials and possibilities for human action, movement and sense – through the example of videogaming. I develop a case study of videogame users through which I unpack the characteristics of teleplastic technologies and the ways in which they operate to reorganise the capacities and capabilities of users' bodies through spatial means. In the first section I argue that teleplastic technologies should be understood from a spatial/ethological perspective and show how ethologically limited videogame environments encourage users to act and move without conscious thought in response to various inhibitors and disinhibitors designed into that environment. In the second section I show how the somatic techniques users develop in response to these worlds reorganise the cardinal orientation of users' bodies and, thus, how the 'geography' of teleplastic technologies shape the potential and possibilities for spatial sense.
This paper adds to debates on bodies and materiality concerning how we experience places not only as bodies but as complex assemblages. It engages with the relations between climbers, their kit and the places in which they climb to explore how during the situated practice of climbing, climbers and material artefacts co-evolve resulting in a diverse array of synergies that co-enable the climb. Differing roles and functions emerge and are negotiated between climber, crag and kit. These roles and functions go beyond those detailed by manufacturer-ascribed use-values that define their ‘proposed’ or ‘proper’ role/s and limits within the climber's safety assemblage. Drawing upon semi-structured interviews with climbers, I use Actor Network Theory to explore the enabling, situated, contingent and co-emergent relations between climbers and their kit and show how more-than-representational dimensions of their environmental engagements are dependent upon entering into symbolic and synergistic relationships with material others.
[22]
BaruaM.2014.
Volatile ecologies: Towards a material politics of human-animal relations
[J]. Environment and Planning A, 46(6): 1462-1478.
Over the past 10 years, a body of work, collectively known as non-representational geographies, has emerged within human geography. Broad in its empirical and theoretical emphasis, its main ethos is to develop a mode of engaging with and presenting the world that emphasises the taking-place of practices and what humans and non-humans do. However, there have been a number of critiques of this work. Some of these have been made by feminist geographers who are particularly concerned with non-representational geographies’ reproduction of an undifferentiated body-subject. This article engages explicitly with this critique by suggesting the possibility of useful engagements between feminism and non-representational geographies. This is done first by suggesting that feminist geographers might adopt a ‘nomadic consciousness’ that both remains critical of the gender-blindness of much poststructuralist theory while also being open to the potential that it offers for feminist accounts of the subject. This is demonstrated by drawing on feminist theoretical work that seeks to rethink corporeal specificity. Second, the article presents an account of sexual difference as force in order to demonstrate how difference can be conceptualised drawing on some of the tenets and theoretical underpinnings of non-representational geographies. The article concludes by reflecting on how to harbour generous and generative relationships between feminist geographies, sexual difference theories and non-representational geographies.
This article concentrates on production and consumption, particularly of food and textiles, and the contribution of such processes and bodily action to feeling at home, for the highly heterogeneous population of Karenni refugees from Burma living in camps on the Thai border. Looking at eating, weaving and wearing, I examine the implications and associations of the production and consumption processes and their similarities and differences with pre-exile life. I argue that an investigation into sensory aspects of such issues can illuminate how it feels to be a refugee, in a physical sense: to be out of one's familiar place and ecology, seeking actively to bring about a sense of being 090004at home090005 in the exiled context of a border camp. Being displaced inevitably alters forced migrants' connections with the physical world of places, objects and other people of which they are a part. To focus on this aspect of forced migration, rather than following the more usual emphases on causes, protection and assistance, or psychosocial impacts, facilitates exploration of the fundamentally cultural processes through which refugees make meaning out of the rupture they have experienced. It is an approach that demonstrates local agency and makes it clear that refugees are not passive victims, but active agents working hard to make the best of their circumstances. For the Karenni as for other displaced and non-displaced peoples alike, an important part of feeling 090004at home090005 is the cultivation of a sense of spatiotemporal continuity of place and of emplacement. Yet real, physical continuity of place is impossible for refugees: the camp is not and never will be the place whence they have come. I demonstrate that refugees make considerable efforts to create a sense of purpose and home in displacement, and that embodied knowledge and the opportunity for its repeated enactment, and especially, sensory experience, are central components in this. While the camp is in some ways perpetually becoming more like home, it will never quite be it. Nonetheless, repeated and active engagement in the present with the objects and actions of the past, are in a refugee setting particularly powerful and dynamic in forming and re-forming connections with the pre-exile past. Copyright 0008 2010 John Wiley & Sons, Ltd.
[40]
DuffyM, WaittG, Gorman-MurrayA, et al.2011.
Bodily rhythms: Corporeal capacities to engage with festival spaces
This article examines what an embodied sense of rhythm can add to understandings of the relationship between festival spaces and people. Insights are given to how the rhythmic qualities of sound help orientate bodies in festival spaces, and how bodies produce festival space through embodied responses to the rhythmic qualities of sound. Our interpretation draws on extending examples of how researchers are using their bodies as ‘instruments of research’ by reflecting on a project conducted on rural festivals in Australia. We explore the different embodied rhythmic sound qualities of two parades held in the twin towns of Daylesford–Hepburn Springs, Victoria: the Swiss–Italian Festa and the ChillOut, pitched as Australia’s largest lesbian and gay rural festival. We pay close attention to how the rhythmic qualities of sounds trigger embodied responses. Incorporating the embodied knowledge of bodily rhythms triggered by sounds is a crucial component to understanding the analysis of festival spaces as sites-of-belonging.
[41]
GregsonN, CrangM.2010.
Materiality and waste: Inorganic vitality in a networked world
There has been an upsurge of geographical work tracing globalised flows of commodities in the wake of Appadurai’s (1986) call to ‘follow the things’. This paper engages with calls to follow the thing but argues that work thus far has been concentrated, first, on global flows from developing world producers to developed world consumers, and, second, on things that remain stable as they circulate. This paper instead argues that ‘follow the thing’ research needs to also attend to flows ‘down’ the value chain, from developed to less developed worlds, and to things that are either coming apart or being disassembled. The case presented here is end-of-life ships, sent to be broken in less developed countries, as most are, in this case in Bangladesh. It looks at how the arts of transience re-work materials from rubbish value ships into new forms and objects in the household furnishing sector, which are then appropriated by Bangladeshi middle class consumers. Far from being a minor feature this is shown to be empirically a significant component of the Bangladeshi economy. Theoretically the paper challenges many habitual assumptions about global flows of commodities and urges ‘follow the thing’ research to rethink the thing. Paying attention to the back-end of the value chain shows that things are but temporary configurations of material. At best partially stable, things are argued to be endlessly being assembled, always becoming something else somewhere else.
[43]
HallS.1997.
Representation: Cultural representations and signifying practices
This paper introduces a visceral take on the role of identity in social movement mobilisation. The authors emphasise how identity goes beyond cognitive labels to implicate the entire minded-body. It is suggested that political ideas, beliefs and self definitions require a bodily kind of resonance in order to activate various kinds of environmental and social activism. The authors refer to this bodily resonance as Visceral processes of identification' and, through empirical investigation with the Slow Food (SF) movement, they reveal specific instances of such processes at work. Examining SF in Halifax, Nova Scotia, Canada, and Berkeley, California, USA, the authors ask how SF comes to feel in the bodies of members and non-members and they interrogate the role that feelings play in the development of activism(s). Bodies are shown to both align with movements' socio-political aims and (re) create them. The account provides a means for shifting recent social theoretical attention to bodied/material life to a broad application in political geography, political ecology and social movement theory.
[45]
HensleyS.2011.
'It's the sugar, the honey that you have': Learning to be natural through rumba in Cuba. Gender,
This article uses the technique of learning to be natural to consider how dance, rhythm and the body become forces of social differentiation. In Cuba, many Afro-Cuban cultural practices, such as rumba, have been subject to social and spatial exclusion. In this context, sites such as the home, the street and the family emerge as highly significant for the learning and performance of Afro-Cuban music and dance. Learning primarily from family members and through spaces such as the home, street and neighborhood contributes to ambiguous understandings of rhythmic responsiveness as both instinctive and learned, inside and outside the body, cultural and natural. Many rumba performers also deploy flexible understandings of rhythmic natures to assert the social and material significance of racial differentiation in a context where the implications of ‘race’ are often denied. Even at their most fixed, however, these understandings of bodily and rhythmic natures remain contingent on important people and places for their development. The practice of learning rhythmic responsiveness highlights that, although bodily trajectories are not predetermined, bodies develop differently through different places, practices and relations to others. Importantly, this also suggests that bodily materiality and its social significances are not endlessly pliable. By examining places and specific practices for learning to respond ‘naturally’ to rumba rhythms, the article argues that the body's variable openness and resistance to augmentation and development lends power to highly unnatural gender and racial categories.
[46]
HollowayJ.2003.
Spiritual embodiment and sacred rural landscapes
[M]// Cloke P. Country visions. London: Pearson Prentice Hall:158-175.
Jackson (2000) proposes a 'rematerialization' of social and cultural geography. He argues for the grounding of geographical analysis in the concrete world of actual physical objects. Examining the work of Jackson (2000) and Miller (1987, 1998) this paper interrogates this return to the physical. In particular, this paper argues that current articulations of physicality rely on a universal metaphysics of matter--positing matter as a universally undifferentiated conditionality. This reliance is problematic in that it signifies an essentialist dichotomy between the objective (the material) and the subjective (the textual). Also this dichotomy necessitates a linear dialectics of matter subjugating the material to the determinative action of form. In subjecting Jackson's notion of rematerialization to a critical philosophical reading, the aim is to disturb the unquestioned metaphysical implications of this return. Indeed it is to suggest that a rematerialization of social and cultural geography must account for the wayward expressiveness of matter--its representative and active capacities outside its relation with the subject.
[51]
KraftlP, AdeyP.2008.
Architecture/affect/inhabitation: Geographies of being-in buildings
[J]. Annals of the Association of American Geographers, 98(1): 213-231.
Architectural design operates beyond symbolic and representational interpretation. Drawing on recent “nonrepresentational” geographies, we demonstrate how architectural space can be rethought through the concept of affect. We explore how individual buildings and their architects preconfigure, limit, and engender particular affects to accomplish very particular goals. Our analysis is based on two buildings in the United Kingdom: an ecological school and an airport. We demonstrate how affects both enable and constrain practices such as teaching, playing, and relaxing that render different buildings as uniquely meaningful places. The affects designated to and by these buildings are indispensable to the specification of particular styles of inhabitation, in ways not previously considered by architectural geographers.
[52]
Kuusisto-Arponen AK.2009.
The mobilities of forced displacement: Commemorating Karelian evacuation in Finland
In this article I discuss the mobilities of forced displacement. I analyse the politics of mobility by connecting the multiple scales of experienced mobility with the representational and non-representational strategies of sense of place. The aim of this article is twofold: to illustrate the different collective cultural narratives of displacement, and the ontological bodily memories. Three narratives of Karelian displacement are discussed. To capture the bodily memories, I also apply the philosopher Jacques Derrida's (1995) ideas on khora. Khora originates in Plato's Timaeus. Derrida's one interpretation of khora is a half-way-place, which is midway between space and time. I argue that khora as a non-topological concept deepens the understanding of existential place relations and also provides a fresh conceptual basis for the analysis of non-representational aspects of experiential place. Empirically, I focus on the commemoration of Karelian evacuation in Finland. I argue that the festivity called the Trail of the Displaced consists of several culturally representational and embodied non-representational mobilities which explain the complexities of spatial belonging among displaced communities.
[53]
LathamA.2003.
Research, performance, and doing human geography: Some reflections on the diary-photograph, diary-interview method
[J]. Environment and planning A, 35(11): 1993-2017.
A longstanding topic in our notions of what geographic knowledge could be is the mental map, or, in its most recent form, mental spatial representations. In this paper we draw upon ethnomethodological critiques of cognition, and mind more generally, to re-specify navigation, orientation and alignment in terms of human practices of navigating, orienting and aligning in particular settings. Our ambition in the paper is less to dismantle notions of cognition still present in geographers' studies of map use; instead we offer the beginnings of a way of analysing ordinary practices of wayfinding that treats matters of reasoning as publicly available in gestures and conversation rather than indirectly accessible inner processes of mental map consultation. To do so we describe what occurs during two video fragments involving consultation of maps in commonplace situations. The first is a group of tourists on foot trying to find an old building in Edinburgh and the second daytrippers travelling out for a day in the countryside locating some recommended places to visit in a road atlas.
[55]
LaurierE, PhiloC.2003.
The region in the boot: mobilising lone subjects and multiple objects
[J]. Environment and Planning D: Society and Space, 21(1): 85-106.
This short paper offers a critical summary of some of the key themes of non-representational theory (NRT), with a particular focus on recent approaches to body-landscape relations and the potential place of disability in these accounts. NRT in British human geography has encouraged an emphasis on the embodied, practiced and habitual qualities of embodied experience. Recent non-representational work on landscape has developed these agendas to show how landscape may be thought of as a 'process' (Rose 2002) or 'tension' which potentially 'animates' the embodied subject (Rose and Wylie 2006). Here the body and the landscape are understood to be complimentary concepts that are useful to think through together each in a constant process of 'becoming' through the other. This paper reflects on the methodological challenges of researching such non-representational body-landscape relations, showing how researchers have drawn on insights of disciplines as diverse as neuroscience and performance studies to address this challenge.
[63]
McCormackD.2006.
For the love of pipes and cables: A response to Deborah Thien
Love is indeed 'ecstasy', not in the sense of a moment of intoxication, but rather as a journey, an ongoing exodus out of the closed inward-looking self towards its liberation through self-giving, and thus towards authentic self-discovery and indeed the discovery of God. (Benedict XVI, Encyclical letter Deus Caritas Est)
[64]
MeehanK.2014.
Tool-power: Water infrastructure as wellsprings of state power
This article examines the role of water infrastructure in the production of state power, and advances an understanding of nonhumans as power brokers. While state power is increasingly understood as the effect of material practices and processes, I draw on the idea that objects are ‘force-full’ to argue that infrastructure helped cement federal state power in Tijuana over the twentieth century, and simultaneously limited the spaces of stateness in surprising ways. To support my argument, I examine three sets of water infrastructure in Tijuana, Mexico. First, I examine the key constitutional edicts, laws, and treaties that enabled bureaucratic development and staked territorial claims on water during Mexico’s liberal era (1876–1911) and post-revolutionary period. Second, I trace the development of Tijuana’s flood control and potable water conveyance networks, designed and built between the 1960s and the 1980s, which enabled rapid urban growth but ultimately cultivated dependency on a distant, state engineered water source. Finally, I show how the ordinary infrastructures of water supply—such as barrels, cisterns, and buckets, common tools in Tijuana homes—both coexist with and limit state power, resulting in variegated geographies of institutional authority, punctuated by alternative spaces of rule. Together, these infrastructures form the ‘hydrosocial cycle’ of Tijuana, which I use to illustrate the uneven spatiality of state power. In conclusion, I draw on insights from object-oriented philosophy and science and technology studies to move past the anthropocentric notion of infrastructure as ‘power tools’—handy implements used by humans to exercise dominion—toward tool-power: the idea that objects-in-themselves are wellsprings of power.
This paper examines the role of objects in the constitution and exercise of state power, drawing on a close reading of the acclaimed HBO television series The Wire, an unconventional crime drama set and shot in Baltimore, Maryland. While political geography increasingly recognizes the prosaic and intimate practices of stateness, we argue that objects themselves are central to the production, organization, and performance of state power. Specifically, we analyze how three prominent objects on The Wire – wiretaps, cameras, and standardized tests – arrange and produce the conditions we understand as ‘stateness’. Drawing on object-oriented philosophy, we offer a methodology of power that suggests it is generalized force relations rather than specifically social relations that police a population – without, of course, ever being able to fully capture it. We conclude by suggesting The Wire itself is an object of force, and explore the implications of an object-oriented approach for understanding the nature of power, and for political geography more broadly.
[66]
MortonF.2005.
Performing ethnography: Irish traditional music sessions and new methodological spaces
This paper attends to recent developments concerned with researching social practice, through an examination of the performance of Irish traditional music in sessions. The aim is to illustrate how to get at the spaces which are made through the practice of performance, and which are often neglected in conventional research methods. I claim that non-representational theory, as a supplementary, rather than prescriptive, approach to methodology, accommodates the reworking of several conventional methods, such as ethnography. After elaborating on the advantages of a ‘performance ethnography’, I claim that this type of research opens up two methodological spaces of access and knowledge/communication that should not be ignored within geography, because they draw attention to different ways of knowing and getting at space than conventional research methods allow.
[67]
MüllerM.2015.
More-than-representational political geographies
[M]//AgnewJ, MamadouhV, Secor AJ, et al. The Wiley Blackwell companion to political geography. Hoboken, New Jersey: John Wiley &Sons : 406-423.
This article develops insights into the haptic geographies of sandcastles and sunbathing. The aim is to produce a livelier account of the beach that incorporates a sense of performativity and enjoyment, breaking with the occulocentrism that dominates social sciences. While acknowledging the importance of vision, this paper affirms the centrality of touch and its significance in the production of feeling. My concern is with haptic articulations of the sensible that draw away from a solely visual interpretation of the beach. Touch offers the possibility of bringing life, sensation, and enjoyment back to the beach, unlocking and animating some of its potentialities. Touch also provides a valuable route to reinvest this space with texture and praesentia, along with a sense of the creative and the performative. This article, which draws on ethnographic research conducted on the island of Menorca (Spain), analyses two kinds of haptic sensuality: the highly manipulative and playful version of touch enacted in the building of sandcastles and the more elusive tactile experience of sunbathing.
[70]
PhiloC.2000.
More words, more worlds: Reflections on the 'cultural turn' and human geography
[M]// CookI, CrouchD, NaylorS, et al. Cultural turns/geographical turns: Perspectives on cultural geography. Harlow, England; New York: Prentice Hall:26-53.
This paper seeks to examine both how emotions have been explored in emotional geography and also how affect has been understood in affectual geography. By tracing out the conceptual influences underlying emotional and affectual geography, I seek to understand both the similarities and differences between their approaches. I identify three key areas of agreement: a relational ontology that privileges fluidity; a privileging of proximity and intimacy in their accounts; and a favouring of ethnographic methods.Even so, there is a fundamental disagreement, concerning the relationship -or nonrelationship -between emotions and affect. Yet, this split raises awkward questions for both approaches, about how emotions and affect are to be understood and also about their geographies. As importantly, mapping the agreements and disagreements within emotional and affectual geography helps with an exploration of the political implications of this work. I draw upon psychoanalytic geography to suggest ways of addressing certain snags in both emotional and affectual geography.
[72]
PinkS.2008.
An urban tour: The sensory sociality of ethnographic place-making
This paper begins by reviewing a range of recent work by geographers conceptualising buildings less as solid objects and more as performances. Buildings, it is argued, are not given but produced, as various materials are held together in specific assemblages by work of various kinds. This has led to a range of studies looking at the diverse sorts of work that make buildings cohere: the political institutions they are embedded in, the material affordances of their non-human components, the discourses surrounding particular kinds of buildings, and, in particular, the experiencing of buildings by their human inhabitants, users and visitors. However, this experiencing has been poorly theorised. Those geographers inspired by actor network approaches to buildings acknowledge human experiences, but in very limited ways; while those geographers inspired more by affect theory evoke the 'feelings' that buildings may provoke but evacuate human subjectivity from their accounts of buildings' performances. Through a case study of two buildings, this paper argues that both approaches are flawed in their uninterest in the human, and proposes that more attention be paid to (at least) three aspects of human feeling: the feel of buildings, feelings in buildings and feelings about buildings.
[77]
SharpJ.2009.
Geography and gender: What belongs to feminist geography? Emotion, power and change
Abstract: This paper provides a critical analysis of how and why US-led drone warfare is conducted in the Federally Administered Tribal Areas (FATA) of Pakistan. First, we provide detailed statistics on the scale and funding of US drone operations, noting a rapid acceleration of its adoption by the military. This is then situated within an overarching narrative of the logic of “targeting”. Second, we study a legal document called the “Frontier Crimes Regulation” of 1901 that defines the relationship of FATA to the rest of Pakistan as an “exceptional” place. In the third section, we argue that the drone is a political actor with a fetishized existence, and this enables it to violate sovereign Pakistani territory. In this sense, the continued violence waged by robots in Pakistan's tribal areas is a result of the deadly interaction between law and technology. The paper concludes by noting the proliferation of drones in everyday life.
[79]
SimpsonP.2011.
'So, as you can see…': Some reflections on the utility of video methodologies in the study of embodied practices
Recently there has been a significant upsurge in the use of video methodologies in the study of the geographies of everyday and artistic practices. This paper seeks to contribute to this growing interest in a very particular sense, by thinking critically about what video does and does not offer to the study of embodied practice. Grounding this discussion in recent developments in the theorisation of practice, and related calls for further methodological thinking, the paper draws on the use of video in the study of the practice of street performance – and particularly the giving and receiving of donations within this and the contingency of the affective relations they produce – to show that while video can capture the minute detail of practices and allow for the close analysis of this, video in and of itself does not necessarily present or give a sense of the affective relations present in such encounters. The paper argues that video be incorporated into a broader ethnographic methodology in which the researching/researched body is central.
[80]
SimpsonP.2012.
Apprehending everyday rhythms: Rhythmanalysis, time-lapse photography, and the space-times of street performance
This paper develops means of apprehending the rhythms of everyday practices and performances. Emerging from the context of recent calls for more explicit engagements with issues surrounding research methods and methodologies in the doing of cultural geography, and in particular in the examination of the geographies of practices, the paper responds to critiques of recent discussions of urban and social rhythms that highlight limitations in the articulation of methods for actually apprehending everyday rhythms. As such, in conversation with Lefebvre0964s portrait of the rhythmanalyst and other works interested in the significance of rhythm to social practices, the paper proposes time-lapse photography as a useful component of such a rhythm-analytical, and more generally practice-orientated, methodology. In doing so, the paper draws attention to this method0964s ability to document and facilitate the reflection upon the complex durational unfolding of events and the situation of key occurrences within this polyrhythmia. This is illustrated in relation to the everyday rhythms of a specific urban space in Bath, UK and a street magician0964s variously successful attempt to intervene into the everyday life of Bath.
[81]
SlocumR.2008.
Thinking race through corporeal feminist theory: Divisions and intimacies at the minneapolis farmers' market
Race is, in part, made and remade through the practices of growing, selling, purchasing and eating food. Consequently, some food practices are also ‘racial practices’. Drawing on a study in progress of the Minneapolis Farmers' Market, the paper covers two sub-themes of embodiment: racial division and intimacy. The corporeal feminist theory of Elizabeth Grosz offers the view that the body has explanatory power. This framework enables a discussion of the materiality of race rather than its representation or performance. Race emerges through the movement, clustering and encounter of phenotypically differentiated bodies. Through small segregations in which bodies move toward some vegetables and not others and through attractions that propel bodies to touch bitter melon and talk with growers, bodies shape the Market's meaning. This reflection on tendencies connecting phenotype, space and leaves is meant as a step toward a politics of bodily practice.
[82]
SmithS.2000.
Performing the (sound) world
[J]. Environment and Planning D: Society and Space, 18(5): 615-637.
This article addresses the (hetero)sexualized, sensuous and affective nature of straight club spaces in Singapore. By attending to the theoretical intersections between affect studies and feminist perspectives, I argue that straight clubs are sites for the performances of affective heterosexualities that may and may not end up re-inscribing asymmetrical gendered power relations. In so doing, I hope to contribute to the growing literature on affectual geographies by expounding on the numerous technologies of affect which are being deployed in order to incite, transmit and sustain (hetero)sexual desires between bodies. Flirtatious (hetero)sexual practices thus give rise to, and are a result of, the political manipulation of intensely felt affects. Furthermore, I suggest that we should not overlook how becoming (hetero)sexual ‘feels like’ because these ‘feelings’ work to crystallize (hetero)sexual spaces and subjectivities. Nonetheless, we must also be careful not to discount the salience of ‘heterosexuality’ as a representational device that serves to codify and categorize sexual desires between bodies.
[85]
TayA, 2009.
Material
[M]// KitchinR, ThriftN. International encyclopedia of human geography [M]. Amsterdam: Elsevier: 505-510.
This paper attempts to take the politics of affect as not just incidental but central to the life of cities, given that cities are thought of as inhuman or transhuman entities and that politics is understood as a process of community without unity. It is in three main parts. The first part sets out the main approaches to affect that conform with this approach. The second part considers the ways in which the systematic engineering of affect has become central to the political life of Euro-American cities, and why. The third part then sets out the different kinds of progressive politics that might become possible once affect is taken into account. There are some brief conclusions.
This paper considers the role of visual cultures in understanding the value of landscape to post-colonial migrants living in Britain. The paper also considers these visual cultures as prismatic devices which refract lived landscapes of South Asia and East Africa into British domestic scene. The visual cultures are investigated using a materialist lens. They are positioned as materials that allow embodied connections to landscapes experienced pre-migration, including sensory connections with past homes, natures and family life. These then become artefacts symbolising relationships with past landscapes, made meaningful in their presence in Britain homes. Using this materialist lens, visual cultures in the British Asian home, such as photographs, pictures, and paintings, are given meaning and value beyond their textual content. This paper is an exercise in reading visual cultures in the everyday through a materialist lens which allows for an examination of their place in the process of `making home' for South Asian women in Britain. In particular, objects presence the migratory experience of the South Asian community, importing `other' landscapes (previously shaped by colonial governance) into Britain, and help to shape environmental values, landscape imaginaries and South Asian landscapes of belonging in the post-colonial period.
[92]
Tolia-KellyD.2006.
Affect-an ethnocentric encounter? Exploring the 'universalist' imperative of emotional/affectual geographies
This piece reflects on the contemporary resonances, value and legacy of Cosgrove and Jackson's (1987) Area paper entitled ‘New directions in cultural geography’ (Area, 19, 95–101). It argues that much scholarship in today's cultural geography (its innovations and interventions), were inspired by Cosgrove and Jackson's call. These myriad collaborations and experimentation in formats include research outputs engaged in forms of poetry, art, theatre, dance, music performances, exhibitions, curating and film-making (to name just a few) to be included as tools for the production and dissemination of geographical knowledge. There has been an exponential expansion in cultural geography's vocabularies, dimensions of ‘fields of vision’ and the grammars through which these are narrated. Often, however, the values that underpin these new trajectories are also borne out of an academy ideologically tethered to neo-liberal values. The university thus risks becoming a space where a moral commitment to principles that challenge injustice and uneven geographies within and outside the academy are thwarted; and thus becomes the absolute antithesis of Cosgrove and Jackson's vision for truly good scholarship.
[96]
VanniniP.2015.
Non-representational methodologies: re-envisioning research
Highlights 61 We provide an innovative contribution to theoretical debates around gender. 61 We introduce our original concept of ‘sweaty-bodies-we-do’. 61 We help fill a gap in the literature exploring masculine embodiment. 61 The first investigation of the affective responses to the materialities of sweat. Abstract This paper investigates sweat to deepen theoretical understandings of how gender is lived. To do so we adopt a visceral approach that opens possibilities of thinking geographically about the affective ties and emotional bonds of sweat to engage with feminist logics of embodiment. Our interest is in what sweaty bodies can ‘do’. Attention is given to the way that affects, emotions and sensations associated with being sweaty, smelling sweat, as well as touching one’s own sweat, and that of others, provides insights into the gendered lives of people as they move through different context. Our analysis of how gendered is lived through sweaty bodies draws on ‘Summer Living’ narratives of 17 participants who understand themselves as men and live in Wollongong, a city of around 280,000 people on the east coast of New South Wales, Australia. We illustrate the theoretical significance of thinking about sweat for gender and geography by discussing the ambiguity, proximity and collectivity of sweaty bodies; and, the fragility, multiplicity and vitality of sweaty bodies. To conclude we outline how a visceral approach provides possibilities to improve household sustainability policies.
[99]
WalshK.2011.
Migrant masculinities and domestic space: British home-making practices in Dubai
[J]. Transactions of the Institute of British Geographers, 36(4): 516-529.
Existing research has tended to highlight the working lives, career trajectories and networking practices of skilled migrant men. In contrast, this article asserts the significance of domestic space in the constitution and narration of migrant masculinities, examining the role of domestic practices, objects, and relations. To do so, I explore the practices and narratives of British migrants in Dubai, drawing on ethnographic research, including interviews surrounding international relocation and domestic material culture, as well as participant-observation within homes. Migrants with a range of occupations, migration trajectories, residence biographies, and living arrangements are included in the discussion. Through the analysis it is demonstrated that the co-constitution of domesticity and masculinity in migrants lives is complex, involving geographies of absence and presence, mobility and emplacement, international careering and settlement. The heterogeneity of British men in Dubai challenges any singular representation of masculinity in this migration context and generates alternative meanings of home and belonging. The article concludes that further analysis of domestic material culture and home-making is necessary to complicate our understanding of the relationship between masculinities and home, for those who stay put as well as those who move.
[100]
WatsonA, WardJ.2013.
Creating the right 'vibe': Emotional labour and musical performance in the recording studio
[J]. Environment and Planning A, 45(12): 2904-2918.
From the mid-1980s the influence of identity politics and poststructuralism has sought to replace the idea of a 'unified' identity with the concept of dynamic, multiple and fractured identities. However, it has been suggested that there is an ontological problem with researching dynamic conceptions of identity and that all too often people treat forming and formative processes (such as the maki...
This paper offers a personal account of ascending Glastonbury Tor, a prominent hill in Somerset, south-west England. Aiming to abet but also inflect interpretation of the contemporary and historical cultural significance of hill-climbing, the paper uses the ascent of the Tor as a means of illustrating the possibility of writing otherwise the ontological and epistemological motifs commonly associated with practices of ascension and elevation. After briefly outlining Glastonbury's complex cultural histories, the well-known story of Francesco Petrarch's ascent of Mt. Ventoux in France serves as a point of entry into the links between an `elevated' view and Cartesian spectatorial epistemologies. I then advocate the writings of Merleau-Ponty as offering a sustained antidote to the binarism of subject and object, seer and seen, which is central to such models of knowing. Following Merleau-Ponty, I argue that ascension and elevation are amenable to description as enlacements of self and landscape, as intertwinings of vision and the visible. The account of ascending Glastonbury Tor presented here may be regarded as an attempt to explore and exemplify this position. The claim is that the production of an incarnate subjectivity within practices of ascension may be understood in the context of an ontology of visibility which both accounts for, and problematises, the distinction of seer and seen.
[103]
WylieJ.2006.
Depths and folds: On landscape and the gazing subject
[J]. Environment and Planning D: Society and Space, 24(4): 519-535.
Airports, mobility and the calculative architecture of affective control
1
2008
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
Biometric borders: Governing mobilities in the war on terror
Volatile ecologies: Towards a material politics of human-animal relations
1
2014
... 生命具有活力与激情,具有蓬勃生命力的身体与物体塑造了地方的活力并持续对地方进行重构.因此,非表征地理学从个体的持续身体参与和展演中挖掘非预期的和不断被转化的社会文化意义(Lorimer, 2005),而不再从表征中剖析真实世界(Thrift et al, 2000; Vannini, 2015).在“实践”与“展演”等概念兴起的背景之下,文化地理学也开始愈来愈对舞蹈、运动乃至动物相关的地理话题产生浓厚兴趣(Lorimer, 2010; Hensley, 2011; Barua, 2014; Cook et al, 2016).因而,不少文化地理学者意识到,文化不仅是社会性的,也是身体化的,微观的“身体”也是承载文化意义的重要尺度(钱俊希等, 2015). ...
Comfortable bodies: Sedentary affects
1
2008
... 然而,非表征领域的局限性及其与表征理论的矛盾并非完全不可调和.如Colls(2012)提出,女性主义地理学或可采用“游牧意识”(nomadic consciousness),在理解阶级、种族、族裔、性别和年龄等各种社会关系对主体的塑造和差异化的同时,也继续批判后结构主义在考察主体的特殊性时缺乏对性别的考量,从而结合非表征理论的优势探讨性别差异的多重性、偶然性和虚拟性.地方作为众多关联关系和安置行为塑造人类生活的关键场所,学者更应用表征和非表征的策略对地方感进行分析(Kuusisto-Arponen, 2009).事实上,也有学者未忽视身体的存在、感受和实践与性别等社会关系之间的关系(Anderson et al, 2004; Waitt et al, 2015; Bissell, 2008).随着非表征和再物质化的兴起,不少文化地理领域都在非表征和表征两种视角之下展开不同的探讨.对此,Roberts(2013)强调视觉图像和景观的难以判定和居中的(in-between)状态,在实际研究中根据具体状况决定物质性或非物质取向,以模糊两者的边界和为两者固有的本体论分歧开创新的可能性.更加具体地,Müller(2015)认为,在“超越表征”(more-than-representational)的研究中,在重视客体的超越表征特性之时,仍需保持表征的模式以尝试阐释“超越表征”.再者,不少物质主义的研究仍关注流动和被实践过程中的社会权力关系,正如越来越多的研究揭示,物质文化与商品链、地缘政治、边界和地方的构建具有紧密的联系,空间的情绪创设和地方氛围营造往往也并非缺乏政治和社会意图.物质和身体感知对空间塑造、社会实践、社会意义和身份认同具有重要意义.总而言之,在非表征和再物质化兴起的背景下,新文化地理学者仍可保持对文化政治和文化的社会性与空间性的关注.另外,两大新思潮对于日常生活和微观的“身体”话题的大量拓展,也持续开拓了新文化地理学话题的多样性. ...
Passenger mobilities: Affective atmospheres and the sociality of public transport
1
2010
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
Home (key ideas in geography)
1
2006
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
Making connections and thinking through emotions: Between geography and psychotherapy
... 物质地理学也特别关注物质的流动及其所处的联系网络.商品与食物等日常物质从生产、分配到消费的流动过程蕴含着不少社会文化意义.Cook(2004)对此提倡“跟踪物质”(following the thing)的研究方法,通过木瓜的流动网络观察到了牙买加农场劳工所需承受的人性和非人性化劳动条件;而北伦敦家庭烹饪时所使用的普通西印度的辣椒酱,其流动性也是与植物、劳力、政治、贸易协定和历史等一系列条件息息相关(Cook et al, 2007).Gregson、Crang、Ahamed等(2010)关注了来自发达国家的废弃轮船转变为孟加拉中产家庭家具的过程,重新挖掘了物质的流动性、不稳定性和短暂性.事实上,作为日常生活意义中失去使用价值和不受待见的物品,废品处于被隔离、被释放和不断跨界的流动过程之中,在分类体系、技术和经济的结合作用之下,废品不仅可被转化为新的物品,也可被符号和图像所携带回流,体现了非有机物的生命力(Gregson, Crang, 2010).上述案例体现了在物质流动过程中的不同情景所反映出的丰富文化联系和文化嫁接意义,及其隐藏着的特定社会关系和社会网络的作用.人与物质的亲密关系和彼此关联使其组合成为拼装体(assemblage),复杂的联系在物质客体缺席下难以实现(Tay, 2009),物质文化也唯有每次的人物互动之下才变得具有意义(Tolia-Kelly, 2009). ...
Jography: Exploring meanings, experiences and spatialities of recreational road-running
1
2016
... 生命具有活力与激情,具有蓬勃生命力的身体与物体塑造了地方的活力并持续对地方进行重构.因此,非表征地理学从个体的持续身体参与和展演中挖掘非预期的和不断被转化的社会文化意义(Lorimer, 2005),而不再从表征中剖析真实世界(Thrift et al, 2000; Vannini, 2015).在“实践”与“展演”等概念兴起的背景之下,文化地理学也开始愈来愈对舞蹈、运动乃至动物相关的地理话题产生浓厚兴趣(Lorimer, 2010; Hensley, 2011; Barua, 2014; Cook et al, 2016).因而,不少文化地理学者意识到,文化不仅是社会性的,也是身体化的,微观的“身体”也是承载文化意义的重要尺度(钱俊希等, 2015). ...
Nation, race, and affect: Senses and sensibilities at national heritage sites
1
2010
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
New cultural geography-an unfinished project?
1
2010
... 此外,也有学者关注“非表征”理论和“再物质化”等新思潮对新文化地理学研究核心的冲击.Cresswell(2010)认为非表征理论将学界的关注点从作为中介的事物转移到情感、感情和身体性知识上,某种程度上使文化地理学减少了对“社会”的关注;Tolia-Kelly(2016)则强调超越表征的文化地理学愈发难以对各种不平等权力进行清晰的解释,并可能与强调政治的文化唯物主义逐渐疏离.Tolia-Kelly(2013)也强调,对于物质性的探讨不能仅停留于表层的分析和描述,要关注鲜活的物质所萌生的政治意义及对地方建构的推动.此外,也有观点认为,非表征理论过分夸大了以往被忽视的研究内容,如实践和情感等(Andrews et al, 2015). ...
Placing fashion: Art, space, display and the building of luxury fashion markets through retail design
1
2016
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
Another letter from the Home Office: Reading the material politics of asylum
Experiencing visualities in designed urban environments: Learning from Milton Keynes
1
2008
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
Bodies and everyday practices in designed urban environments
1
2010
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
Feeling at home: Producing and consuming things in Karenni refugee camps on the Thai-Burma border
1
2011
... 除了物质之外,受“非表征”理论影响,个体的身体实践和展演同样被认为是存储和活化特定情感和记忆的重要方式,从而成为新文化地理学研究关注的对象.以Minneapolis农民的一系列族裔化的具身(racial embodiment)实践为例,Slocum(2008)认为此类实践对白人的空间进行了构建,而餐厅里食物的味道、气味和触感以及用餐的餐具和语言也是特定族裔空间的重要构建要素.在另一个案例里,学者发现泰缅边界难民营中的克耶族难民通过食品和纺织用品的生产和消费行为,试图寻找在“家”的身体动作和感受(Dudley, 2011).此外,在节庆中,节庆的特定节奏和感受能力,可为地方主体创造关联感和共同的归属感(Duffy et al, 2011).类似地,Kuusisto-Arponen(2009)发现芬兰卡累利阿居民在被迫迁移的过程中,集体记忆不仅流动于文化叙事中,也触发于疏离路线中的特定步行节奏.上述案例说明空间的社会文化意义并不只铭刻于文本和象征系统之上,也会涌现于物质的使用和身体、习惯、实践之中.社会空间如何在人们实践过程中获得意义,成为新文化地理学者关注的重点之一. ...
Bodily rhythms: Corporeal capacities to engage with festival spaces
1
2011
... 除了物质之外,受“非表征”理论影响,个体的身体实践和展演同样被认为是存储和活化特定情感和记忆的重要方式,从而成为新文化地理学研究关注的对象.以Minneapolis农民的一系列族裔化的具身(racial embodiment)实践为例,Slocum(2008)认为此类实践对白人的空间进行了构建,而餐厅里食物的味道、气味和触感以及用餐的餐具和语言也是特定族裔空间的重要构建要素.在另一个案例里,学者发现泰缅边界难民营中的克耶族难民通过食品和纺织用品的生产和消费行为,试图寻找在“家”的身体动作和感受(Dudley, 2011).此外,在节庆中,节庆的特定节奏和感受能力,可为地方主体创造关联感和共同的归属感(Duffy et al, 2011).类似地,Kuusisto-Arponen(2009)发现芬兰卡累利阿居民在被迫迁移的过程中,集体记忆不仅流动于文化叙事中,也触发于疏离路线中的特定步行节奏.上述案例说明空间的社会文化意义并不只铭刻于文本和象征系统之上,也会涌现于物质的使用和身体、习惯、实践之中.社会空间如何在人们实践过程中获得意义,成为新文化地理学者关注的重点之一. ...
Materiality and waste: Inorganic vitality in a networked world
1
2010
... 物质地理学也特别关注物质的流动及其所处的联系网络.商品与食物等日常物质从生产、分配到消费的流动过程蕴含着不少社会文化意义.Cook(2004)对此提倡“跟踪物质”(following the thing)的研究方法,通过木瓜的流动网络观察到了牙买加农场劳工所需承受的人性和非人性化劳动条件;而北伦敦家庭烹饪时所使用的普通西印度的辣椒酱,其流动性也是与植物、劳力、政治、贸易协定和历史等一系列条件息息相关(Cook et al, 2007).Gregson、Crang、Ahamed等(2010)关注了来自发达国家的废弃轮船转变为孟加拉中产家庭家具的过程,重新挖掘了物质的流动性、不稳定性和短暂性.事实上,作为日常生活意义中失去使用价值和不受待见的物品,废品处于被隔离、被释放和不断跨界的流动过程之中,在分类体系、技术和经济的结合作用之下,废品不仅可被转化为新的物品,也可被符号和图像所携带回流,体现了非有机物的生命力(Gregson, Crang, 2010).上述案例体现了在物质流动过程中的不同情景所反映出的丰富文化联系和文化嫁接意义,及其隐藏着的特定社会关系和社会网络的作用.人与物质的亲密关系和彼此关联使其组合成为拼装体(assemblage),复杂的联系在物质客体缺席下难以实现(Tay, 2009),物质文化也唯有每次的人物互动之下才变得具有意义(Tolia-Kelly, 2009). ...
Following things of rubbish value: End-of-life ships, 'chock-chocky' furniture and the Bangladeshi middle class consumer
1
2010
... 物质地理学也特别关注物质的流动及其所处的联系网络.商品与食物等日常物质从生产、分配到消费的流动过程蕴含着不少社会文化意义.Cook(2004)对此提倡“跟踪物质”(following the thing)的研究方法,通过木瓜的流动网络观察到了牙买加农场劳工所需承受的人性和非人性化劳动条件;而北伦敦家庭烹饪时所使用的普通西印度的辣椒酱,其流动性也是与植物、劳力、政治、贸易协定和历史等一系列条件息息相关(Cook et al, 2007).Gregson、Crang、Ahamed等(2010)关注了来自发达国家的废弃轮船转变为孟加拉中产家庭家具的过程,重新挖掘了物质的流动性、不稳定性和短暂性.事实上,作为日常生活意义中失去使用价值和不受待见的物品,废品处于被隔离、被释放和不断跨界的流动过程之中,在分类体系、技术和经济的结合作用之下,废品不仅可被转化为新的物品,也可被符号和图像所携带回流,体现了非有机物的生命力(Gregson, Crang, 2010).上述案例体现了在物质流动过程中的不同情景所反映出的丰富文化联系和文化嫁接意义,及其隐藏着的特定社会关系和社会网络的作用.人与物质的亲密关系和彼此关联使其组合成为拼装体(assemblage),复杂的联系在物质客体缺席下难以实现(Tay, 2009),物质文化也唯有每次的人物互动之下才变得具有意义(Tolia-Kelly, 2009). ...
Representation: Cultural representations and signifying practices
1
1997
... 作为新文化地理学诞生的重要标志,Jackson的《Maps of Meanings》一书从文化政治的角度讨论了各类社会群体和权力关系如何通过符号与话语生产的方式争夺文化意义(Jackson, 1989),以及文化意义如何被呈现和传达,这作为社会群体“重新呈现世界”方式的“表征”开始成为文化地理学的重要概念.文化研究的代表人物Hall(1997)将文化实践活动看作是社会表征系统运作的结果,其中充满着不平等的生产、交换和协商的过程,表征即创造意义,通过语言和各种符号的形象表述使事物的意义逐渐复杂化.然而,新文化地理学者开始意识到,“表征”作为语言文本的系统进程,其意义在记录与阅读的传递过程中可能会偏离原意,社会建构论也预设了文本优先于生活经验和物质性的存在,难以深入地涵盖日常经验(Thrift, 1996).文本的权威性也因此受到质疑(周尚意等, 2016).许多能创造空间意义的“事物”与直接的、动态的体验相关联,不一定能间接地被表征与构建(Lorimer, 2008).由于认为表征中埋藏着有待发掘的最终意义,文化地理学者开始关注在日常路径、身体动作、实践技术和情感情绪中非预期地形成的生活意义(Lorimer, 2005).“非表征理论”(non-representational theory)随之于20世纪末逐渐成为文化地理学的重要思潮(Cadman, 2009),并开始注重分析平凡的日常经验、人类身体与情感的经历,日常地理复杂的时空属性以及日常生活的物质化和技术化进程(Thrift, 2008).同时,后人文主义地理学和后现象学等思潮开始在人文地理学中兴起,主体间性(inter-subjectivity)、客体的自主性存在以及人体与环境互动的现象经验重新得到了人文地理学的关注(Ash et al, 2016) .值得关注的是,作为新文化地理学的领军人物之一,出于对新文化地理研究对文本、符号、话语与表征等非物质性领域的反思,Jackson(2000)在《Social & Cultural Geography》的创刊号上倡导新文化地理学的“再物质化”,亦称“重返物质主义”(re-materialization),呼吁重新认识物质性,引发了文化地理学者对于物质形式的社会文化意义的思考. ...
Mobilising bodies: Visceral identification in the slow food movement
Architecture/affect/inhabitation: Geographies of being-in buildings
1
2008
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
The mobilities of forced displacement: Commemorating Karelian evacuation in Finland
2
2009
... 除了物质之外,受“非表征”理论影响,个体的身体实践和展演同样被认为是存储和活化特定情感和记忆的重要方式,从而成为新文化地理学研究关注的对象.以Minneapolis农民的一系列族裔化的具身(racial embodiment)实践为例,Slocum(2008)认为此类实践对白人的空间进行了构建,而餐厅里食物的味道、气味和触感以及用餐的餐具和语言也是特定族裔空间的重要构建要素.在另一个案例里,学者发现泰缅边界难民营中的克耶族难民通过食品和纺织用品的生产和消费行为,试图寻找在“家”的身体动作和感受(Dudley, 2011).此外,在节庆中,节庆的特定节奏和感受能力,可为地方主体创造关联感和共同的归属感(Duffy et al, 2011).类似地,Kuusisto-Arponen(2009)发现芬兰卡累利阿居民在被迫迁移的过程中,集体记忆不仅流动于文化叙事中,也触发于疏离路线中的特定步行节奏.上述案例说明空间的社会文化意义并不只铭刻于文本和象征系统之上,也会涌现于物质的使用和身体、习惯、实践之中.社会空间如何在人们实践过程中获得意义,成为新文化地理学者关注的重点之一. ...
... 然而,非表征领域的局限性及其与表征理论的矛盾并非完全不可调和.如Colls(2012)提出,女性主义地理学或可采用“游牧意识”(nomadic consciousness),在理解阶级、种族、族裔、性别和年龄等各种社会关系对主体的塑造和差异化的同时,也继续批判后结构主义在考察主体的特殊性时缺乏对性别的考量,从而结合非表征理论的优势探讨性别差异的多重性、偶然性和虚拟性.地方作为众多关联关系和安置行为塑造人类生活的关键场所,学者更应用表征和非表征的策略对地方感进行分析(Kuusisto-Arponen, 2009).事实上,也有学者未忽视身体的存在、感受和实践与性别等社会关系之间的关系(Anderson et al, 2004; Waitt et al, 2015; Bissell, 2008).随着非表征和再物质化的兴起,不少文化地理领域都在非表征和表征两种视角之下展开不同的探讨.对此,Roberts(2013)强调视觉图像和景观的难以判定和居中的(in-between)状态,在实际研究中根据具体状况决定物质性或非物质取向,以模糊两者的边界和为两者固有的本体论分歧开创新的可能性.更加具体地,Müller(2015)认为,在“超越表征”(more-than-representational)的研究中,在重视客体的超越表征特性之时,仍需保持表征的模式以尝试阐释“超越表征”.再者,不少物质主义的研究仍关注流动和被实践过程中的社会权力关系,正如越来越多的研究揭示,物质文化与商品链、地缘政治、边界和地方的构建具有紧密的联系,空间的情绪创设和地方氛围营造往往也并非缺乏政治和社会意图.物质和身体感知对空间塑造、社会实践、社会意义和身份认同具有重要意义.总而言之,在非表征和再物质化兴起的背景下,新文化地理学者仍可保持对文化政治和文化的社会性与空间性的关注.另外,两大新思潮对于日常生活和微观的“身体”话题的大量拓展,也持续开拓了新文化地理学话题的多样性. ...
Research, performance, and doing human geography: Some reflections on the diary-photograph, diary-interview method
More on 'big things': Building events and feelings
1
2010
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
Geography and gender: What belongs to feminist geography? Emotion, power and change
... 然而,非表征领域的局限性及其与表征理论的矛盾并非完全不可调和.如Colls(2012)提出,女性主义地理学或可采用“游牧意识”(nomadic consciousness),在理解阶级、种族、族裔、性别和年龄等各种社会关系对主体的塑造和差异化的同时,也继续批判后结构主义在考察主体的特殊性时缺乏对性别的考量,从而结合非表征理论的优势探讨性别差异的多重性、偶然性和虚拟性.地方作为众多关联关系和安置行为塑造人类生活的关键场所,学者更应用表征和非表征的策略对地方感进行分析(Kuusisto-Arponen, 2009).事实上,也有学者未忽视身体的存在、感受和实践与性别等社会关系之间的关系(Anderson et al, 2004; Waitt et al, 2015; Bissell, 2008).随着非表征和再物质化的兴起,不少文化地理领域都在非表征和表征两种视角之下展开不同的探讨.对此,Roberts(2013)强调视觉图像和景观的难以判定和居中的(in-between)状态,在实际研究中根据具体状况决定物质性或非物质取向,以模糊两者的边界和为两者固有的本体论分歧开创新的可能性.更加具体地,Müller(2015)认为,在“超越表征”(more-than-representational)的研究中,在重视客体的超越表征特性之时,仍需保持表征的模式以尝试阐释“超越表征”.再者,不少物质主义的研究仍关注流动和被实践过程中的社会权力关系,正如越来越多的研究揭示,物质文化与商品链、地缘政治、边界和地方的构建具有紧密的联系,空间的情绪创设和地方氛围营造往往也并非缺乏政治和社会意图.物质和身体感知对空间塑造、社会实践、社会意义和身份认同具有重要意义.总而言之,在非表征和再物质化兴起的背景下,新文化地理学者仍可保持对文化政治和文化的社会性与空间性的关注.另外,两大新思潮对于日常生活和微观的“身体”话题的大量拓展,也持续开拓了新文化地理学话题的多样性. ...
Migrant masculinities and domestic space: British home-making practices in Dubai
1
2011
... 在“非表征”理论和“再物质化”思潮的影响下,新文化地理学开始关注物质性的空间实践在不同群体和个人之间如何通过物质的特定设计、展示和布置形式构建特定的身份认同,隐喻空间和自身特性等话题.已有的研究中,学者发现英国南亚裔居民在“家”布置富有族群特色的照片、绘画和图像等视觉物品,以此透露与过去的家庭环境和生活的连结,并可激活他们独特的共鸣感觉与身份记忆(Tolia-Kelly, 2004).Walsh(2011)对迪拜的英国技术移民家庭研究发现,男性可以使用旅游和家庭装饰布置以强化认同感和家庭空间的男子气概;相反,跟随丈夫移民的无职业女性则缺乏归属感和安全感.Rantisi等(2010)则试图挖掘物质性与创意空间生产的联系,并发现艺术社区中的阁楼式建筑、低地租、多用途土地区划和公共空间等物质性元素,对于维持一系列的艺术实践和多元个体交流具有重要作用,促进了创意生产.上述例子都是立足于“物质”的视角,通过强调物质与人之间的互动以重新审视空间与人的相互作用机制,从而更深刻、更高效地认识和解构社会(Horton et al, 2014). ...
Creating the right 'vibe': Emotional labour and musical performance in the recording studio
1
2013
... 实践活动所诱发的情绪或物质对人们情绪的作用对于社会文化空间的塑造有重要影响,因此不少“非表征”理论和“再物质化”学者也关注到了建筑对于人们感官和情绪的影响作用.Kraftl等(2008)通过英国的一所生态学校和一个机场的案例发现,特定建筑可通过事先配置以限制和创造某种空间氛围,进而限定使用者的各种相关实践.Adey(2008)也认为,机场可通过大量的技术对情绪意境进行设计创造(engineer);Degen等(2010)则通过对Milton Keynes一所购物中心的研究发现,不同的使用者具有不同的身体化感知,并强调透过关联性和展演性的情境性邂逅(encounter)可更好地了解人们对当代城市建成环境的变迁体验(Degen et al, 2008).正如Rose等(2010)所言,感觉(feeling)是建筑相关事物的一部分.Watson等(2013)也发现,音乐人和录音师可通过情绪演绎来创造特定的气氛(vibe),使录音室被重构为脱离社会和情感约束的空间,进而使音乐人创作心仪的作品.此外,亦有学者关注火车车厢内不同情感氛围的爆发和衰退(Bissell, 2010),奢侈品商店中奢侈氛围的塑造(Crewe, 2016),以及博物馆和族群遗产影响参观者认同感的特定物体摆设(Crang et al, 2010)等议题.上述例子皆体现了物质对人的感官具有重要的吸引力,空间中的物质实践和布置是情感和记忆缠绕和寄托的载体(Blunt et al, 2006).物质实体不仅有社会文化意义,也是人类情感和情绪的重要载体.情感是人存于世必然的经验,更是空间意义的重要组成,“非表征”理论和“再物质化”两大新思潮对物质实体与情感之间相互作用的关注弥补了人与空间互动中不可或缺的一环,使“情感”和“情绪”成为现时文化地理学的重要新兴议题. ...
Playing with 'Scottishness': Musical performance, non-representational thinking and the 'doings'
, 江荣灏