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This paper investigates cultural dimensions and processes of exclusion in rural Ireland and Russia that impact upon marginalised rural people by making them poor. It employs Bourdieu and Passeron’s (1977) concept of cultural capital, which provides understanding of both structural effects of cultural discrimination and individual strategies of cultural reproduction on well-being. First, it explores the function of cultural capital as a power resource that can be used to monopolise certain cultural preferences. Second, the paper studies the function of cultural capital to mark cultural distance and to put people with less-valued cultural resources in a disadvantaged position that can limit poor people’s access to social settings and resources. Third, the paper investigates the function of cultural capital to exclude individuals by means of regulating their aspirations and cultural dispositions, which degrade social bonds and limit people’s sources of economic growth. The results of this study reveal the complexity of classificatory effects of cultural practices on poverty and argue against treating culture as a residual category in poverty studies. It takes on board the findings from this study to critically re-evaluate certain stereotypes of hardship and to articulate the need for a broader understanding of rural poverty. [ABSTRACT FROM AUTHOR]

Violence and authoritarianism continue to resonate in Cambodia’s post-transitional landscape, leading many scholars, journalists, international donors and non-governmental organisations alike to posit a ‘culture of violence’ as responsible for the country’s democratic deficit and enduring violence. In contrast, this paper interprets the culture of violence thesis as a sweeping caricature shot through with Orientalist imaginaries, and a problematic discourse that underwrites the process of neoliberalisation. The culture of violence argument is considered to invoke particular imaginative geographies that problematically erase the contingency, fluidity and interconnectedness of the places in which violence occurs. While violence is certainly mediated through both culture and place, following Doreen Massey’s re-conceptualisation of space and place, this paper understands place not as a confined and isolated unit, but as a relational constellation within the wider experiences of space. This reflection allows us to recognise that any seemingly local, direct or cultural expression of violence is necessarily imbricated in the wider, structural patterns of violence, which in the current moment of political economic orthodoxy increasingly suggests a relationship to neoliberalism. Through the adoption of the culture of violence discourse, neoliberalisation is argued to proceed in the Cambodian context as a ‘civilising’ enterprise, where Cambodians are subsequently imagined as ‘savage others’. [ABSTRACT FROM AUTHOR]

A political economic analysis of mass media and culture is conspicuously absent in geography. The symbolic or textual emphasis of most materialist media theories presents media simply as a struggle over images, omitting space from the equation altogether, except in metaphorical terms. This paper presents a framework for understanding the conditions under which culture is increasingly produced by media corporations for the global accumulation of capital. The paper first discusses the importance of thinking about the production of culture as the ‘industrial production of culture’ and its relationship to the media as part of the capitalist division of labour. Second, it explores more fully the spatial and material limits to the industrial production of culture through mass media. Lastly, it uses MTV and its ‘360°’ initiative as a critical case study to describe the role of a particularly successful industrial cultural producer within the spatial division of labour, as an advertising platform for international marketing. [ABSTRACT FROM AUTHOR]

This paper examines how political ecology themes of tropical conservation and social justice become representational practices underpinning 'alternative' consumption in the North. The notion of commodity culture is adopted to understand the ambiguous rationalities and ethical assumptions of two sets of consumption practices. The first case considers Edenic myth-making used to assimilate concerns over tropical deforestation in the South to consumption-intensive if conservation-minded lifestyles in the North. The second case looks at fair trade and how concern about social injustice and unfair labour practices in the South is harnessed to solidarity-seeking consumption constitutive of 'radical' lifestyles. The paper suggests these contrasting commodity cultures broadly conform to divergent positions in red-green debates. It argues that both are weakened as a form of social and political 'caring at a distance' due to an uncritical acceptance of consumption as the primary basis of action. [ABSTRACT FROM AUTHOR]

Memory has been figured as an important process of placing and locating people and communities, both geographically and socially. Memory has also been significant in research on people who are not part of a formal record of history. This memory work includes a focus on black identity, especially in the work of Toni Morrison and Paul Gilroy. This paper seeks to examine the relevance of memory and re-memory for the social geographies of the South Asian population in Britain. In the first section I examine visual and material cultures as mechanisms for memory, especially their role in figuring diasporic positioning, and identity politics. These memories are in the form of testimonies and biographical narratives. In the paper I have argued for the relevance and value of re-memory in understanding the narratives of British Asian heritage in the everyday domestic environment. Re-memory is an alternative social narrative to memory as it is a form of memory that is not an individual linear, biographical narrative. Re-memory is a conceptualization of encounters with memories, stimulated through scents, sounds and textures in the everyday. ‘Home possessions’ constitute precipitates of re-memories and narrated histories. These are souvenirs from the traversed landscapes of the journey, signifiers of ‘other’ narrations of the past not directly experienced but which incorporate narrations of other's oral histories or social histories that are part of the diasporic community's re-memories. Collectively, visual and material cultures are identified as precipitates of these re-memories in the form of historical artefacts of heritage and tradition. [ABSTRACT FROM AUTHOR]

The current period of welfare reform in British politics is taking place within a discourse of modernization described in terms of a ‘third way’. The ideas which constitute this discourse resonate with recent developments within human geography, namely a movement to theorizing ‘in-between’ spaces, a turn to culture and to issues of globalization. This paper suggests that welfare reform is a restructuring project which allows the nature of thinking and acting ‘in thirds’ to be questioned. It problematizes the ‘third way’ approach to cultural modernization and economic globalization as a de-politicized discourse, and argues for the cultural politics and political economics which underpin welfare reform to be foregrounded. As a form of political discourse analysis, it points to the developing need for a welfare geography that is attuned to the languages and practices through which dominant systems of social and economic distribution are constituted. [ABSTRACT FROM AUTHOR]