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This paper offers an understanding of the spatio‐affective workings of religious organisations – and the marketplaces they operate in and through – that go beyond capitalist logics. We do so by examining how makeshift temples representing various forms of 'Chinese religion' survive in Singapore. Capitalist logics fail to explain how such marginal and precarious religious organisations, which might be 'squeezed out' by the market, nonetheless manage to survive amid competition. Moreover, scarce attention has been paid to how religion as a social‐affective system might mediate the functioning of a religious market. This paper fills the lacuna by bringing an understanding of the affective resonances of Chinese religious practices into conversation with religious market theory. Rather than treating the market as a universal mechanism that moderates patterns of competition, growth, and decline, we focus instead on the spatio‐affective conditions through which a plurality of 'actually existing' religious marketplaces is made possible. We argue that makeshift temples in Singapore create an alternative order of the religious market that is organised by the affective economies and interpersonal relationships within which different ritual service providers compete, cohabit, and cooperate. These temples dismiss the spatio‐religious boundaries and regulation that define the neoliberal religious marketplace of Singapore by carving out sacred niches instead. This paper offers an understanding of the spatio‐affective workings of the religious marketplace beyond capitalist logics. Makeshift temples in Singapore create an alternative order of the religious market that is organised by the affective economies and interpersonal relationships within which different ritual service providers compete, cohabit, and cooperate. [ABSTRACT FROM AUTHOR]

This paper offers a geographical framework for considering animal breeds as objects of knowledge and living entities, and uses it to explore how ideas of breed origin constitute breeds and affect interspecies relations, human relations and the making of value. It suggests how critical animal geographers could engage more fully with breeds and breeding through an expanded concept of breed wealth that includes the making of breeds as forms of "genetic capital" through the reproductive capacity of animals, the cultural value of breeds in terms of human collective identities and differentiations, and encounter value. This geographical approach to breeds and breeding involves not only engaging with the always situated nature of breed epistemologies, practices and relations, but also the geographical dimensions of what is predominately understood as a genealogically rather than spatially constituted category. A more‐than‐genealogical understanding of breeds draws attention to how place rather than pedigree alone is considered as constitutive of breeds, both in an evolutionary and immediate sense, despite the formal modern genetic definition of breeds and how geographical origination matters in the making of breed wealth across the multiple geographies of a breed as it is dispersed from its original "homeland." Addressing a national and international "love of a breed" – Icelandic horses which are defined as a national breed but are the focus of interest and enthusiasm both within and beyond Iceland – this paper explores how the ethical complexities of love, care and power are worked through in different ways across these geographies. Breed wealth, I argue, is a dynamic relational quality inflected by the meanings attributed to the place of breed origin. This paper offers a geographical approach to considering animal breeds in terms of how ideas of breed origin constitute breeds and affect interspecies relations, human relations and the making of value. It works through an expanded concept of breed wealth that includes the making of breeds as forms of "genetic capital" through the reproductive capacity of animals, the cultural value of breeds in terms of human collective identities and differentiations, and encounter value. Addressing a national and international "love of a breed" – Icelandic horses which are defined as a national breed but are the focus of interest and enthusiasm both within and beyond Iceland – this paper explores how the ethical complexities of love, care and power are worked through in different ways across these geographies. [ABSTRACT FROM AUTHOR]

This paper explores how space helps us to understand the ways that people relate to each other and manage the boundary between the personal and the social/familial by using original empirical material from a study of problem internet gamblers and their families. Here, we conceptualise intimacy in terms of the interiority of 'family' life, and as experienced particularly, though not exclusively, through the affective space of the home. The disclosure of an individual's previously hidden problem gambling provides an important lens through which to understand the concepts of personal relationships, family and intimacy because it provides a rupture in 'normal' taken-for-granted domestic life in which individual family members are forced to reflect on: their relationships with the problem gambler and he/she with the family from whom they have concealed their gambling; the extent of their intimacy and togetherness (in terms of both space and time) in the light of the exposure of the gambler's secrecy and lies; the degree of their responsibilities for, and emotional commitments to, each other; and how they might develop new ways of relating to each other in, and beyond, the home. [ABSTRACT FROM AUTHOR]

The geographies of domestic violence are envisaged in this paper as a series of enlarging, though restricted spaces. Although the social construction of home is as a place of safety and support, in reality it can be a place of violence, where women are spatially restricted either to the home itself, or to its immediate environs. Women who break free and seek safety in a women's refuge, or who move to a new home in a different place, continue to live spatially restricted lives, in the fear that their former partner may trace them. [ABSTRACT FROM AUTHOR]

Humans, non‐human animals, and technologies are increasingly entangled. Using the peregrine falcon (Falco peregrinus) as an illustrative example, we propose 'technonatural history' as a theoretical and methodological approach for observing, describing, and examining the role technologies play in shaping human relations with other species. After nearing extinction in the 20th century, peregrines have become woven into the fabric of everyday urban life and are a frequently sighted urban raptor in the UK, nesting on high‐rise buildings and church spires since the late 1990s. Their unexpected presence in cities symbolises hope for multispecies conviviality amid the contemporary ecological crisis. As their populations resurged, crucially, webcam and livestreaming technologies developed rapidly. Peregrines were one of the first animals to be broadcast over the internet via 'nestcams', granting broad publics access to their intimate lives. We examine the related technological histories of livestreaming technologies and natural histories of peregrine falcons in the UK, tracing the emergence of 'the digital peregrine' and its manifold implications for more‐than‐human and digital geographies. To do so, we build on oral history interviews with people associated with digital peregrines throughout the UK: nestcam technicians, peregrine conservationists, professional ecologists, activists, and citizen scientists. While digitisation brings broad publics closer to these cosmopolitan raptors, they can only ever grasp at the wildness of peregrine falcons and their wider milieus as the digital peregrine is a distinct entity, encountered via its own set of affects and affordances. In the peregrine's case, digital technologies create unexpected and radical opportunities for urban conviviality, signalling the positive potentials technologies host for forging meaningful more‐than‐human connections. [ABSTRACT FROM AUTHOR]

We document ethnic segregation in secondary schools in England in 2001 in order to contribute to the debate on the degree of ethnic group social integration. We use indices of dissimilarity and isolation to compare the patterns of segregation across nine ethnic groups. We find that levels of ethnic segregation in England's schools are high, with considerable variation both across LEAs and across different minority ethnic groups. By combining the two indices we are able to identify areas of particular concern as scoring highly on both. For pupils of South Asian origin, these include the locations of the severe disorders in the summer of 2001. Finally, we show that ethnic segregation is only weakly related to income segregation. [ABSTRACT FROM AUTHOR]