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Geographical features and cultural traits influence the character of big-mountain tourism in Alaska. This research considers the intersectionality of wilderness and frontier concepts on tourism culture, examines guides' and clients' motivations for participation, and relates these influences to the larger phenomena of tourism generally and nature tourism specifically. The findings show that Alaska's big-mountain tourism is globalized in its political and economic scope. Guides imagine themselves as pioneers on a last frontier of mountain pursuits, notions that relate well to images depicted of the region in literature and promoted by the tourism industry. Clients, on the other hand, come to Alaska because of its exceptional geography and unique mountain sporting culture, but are not as enamored with the mythos of the frontier. [ABSTRACT FROM AUTHOR]

Sociocultural mechanisms figure prominently in geographical accounts of economic innovation. At their heart lies a theoretical schema comprising relational assets and market rationality. This paper proposes an alternative epistemological framework for understanding social and cultural geographies of economic innovation by integrating the diverse actors, motives, power dynamics, and contexts that shape contemporary knowledge economies and technoscapes into a coherent theoretical unity. Specifically, three theoretical inquiries are proposed to explore the mutual constitution between socio-spatial dynamics of economic innovation and proliferating meaning systems adopted by knowledge workers, lived material cultures of users, and dialectical power relations inherent in knowledge economies. [ABSTRACT FROM AUTHOR]

The aim of this paper is to look at the social and cultural geography of Joo Chiat Road, aka Little Vietnam, in postcolonial Singapore and assess its effectiveness as a subaltern cultural space. In one way, it is low in the hierarchical ordering of space, as a long cross street between two popular shopping areas at each end. Joo Chiat Road might be perceived as an urban village, with its upper-middle-class residential streets on either side suffering a disconnect with the large number of Vietnamese hostess pubs and cafes on the road itself. It may be seen as a "heterosexual quarter," but of a type where the lifestyle proclivities of the hostess pub participants are seen as marking them out as a strange and deviant "species," which must be kept behind closed doors. In the case of the hostesses, they are also marked out as different on the grounds of race/ethnicity. [ABSTRACT FROM AUTHOR]

Current research on the Second Indochina War, or the ‘Vietnam War’, largely focuses on memory narratives of prominent figures and institutions while overlooking lived experiences of Vietnamese people. Drawing primarily on cultural geographical knowledge of memory and home, this paper explores how Vietnamese people – in Việt Nam and abroad – live through memories of the War across places and times. Specifically, this paper adopts autoethnography and storytelling to tell candid stories of how my Vietnamese Australian family experiences, feels, and constructs war memories within our homes in Việt Nam and Australia. These stories provide evocative insights into the domestic geographies of intergenerational and transnational war memories, and the emotional complexities related to place-based pasts and presents. Overall, this paper contributes to understanding of the cultural geographies of memory, place, emotion, and home, as well as enhances the shift towards storytelling, personal and family histories, and (auto)ethnography as potent conceptual and methodological frameworks to study micro-political memories. [ABSTRACT FROM AUTHOR]

Throughout the 20th century the question of culture was a central pillar of social scientific thought. From Durkheim to Levi-Strauss, from Stuart Hall to Dennis Cosgrove, the question of culture and cultural difference was a touchstone for understanding the structures, norms and expectations that organised society. Yet, today the concept has disappeared from the academic landscape, including geography, where it is absorbed into other debates and terms, or discarded as an antiquated essentialist construct. Despite pressing political debates about culture wars, identity politics, cultural appropriation and nativism, there seems to be little interest in discussing, debating, much less theorising, the concept of culture as a credible explanatory tool. The aim of this lecture is two-fold: first it explores what has been lost by forsaking the question of culture (in geography and elsewhere); and second, it endeavours to reframe the question of culture in terms that emancipate it from the problem of difference. Indeed, at its heart, I argue that while geographers commonly study difference as an obvious empirical fact of life, emerging and receding at various scales, the nature of difference itself is unknowable. Yet rather than seeing this as an obstacle to theorising culture, the lecture uses it as an invitation to think culture differently: culture not as an explanation for difference but as an elucidation of the phenomenon of claiming difference. The lecture will focus on explaining this distinction and how it fundamentally changes the question of culture. The plenary lecture explores and develops arguments examined in my forthcoming monograph, Dreams of Presence: a Geographic Theory of Culture (University of Toronto Press, 2024). [ABSTRACT FROM AUTHOR]

This article features an interview with Jennifer Tosch, the founder of Amsterdam's Black Heritage Tours. Since 2013, Tosch has offered walking and boat tours, leading thousands of people through a colonial reading of Amsterdam's topography and celebrated institutions. As a cultural historian, Tosch deploys 'critical fabulation' to redress the erasures of historical archives. These efforts are part of a wider Mapping Slavery project that brings together Dutch scholars, activists, and artists who are revealing the Netherland's links to slavery and reclaiming early Black presence. As geographers, we hope this conversation informs collaborative anti-racist work in our field (and elsewhere) and furthers anti-colonial practices in the teaching of cultural geography beyond the classroom. [ABSTRACT FROM AUTHOR]

In this article, I examine the concept of shared or 'distributed' agency between humans and non-humans in the context of coastal environments. Drawing on critical theory from the environmental humanities and cultural geography, I begin by situating distributed agency within a relational paradigm for human existence in a more-than-human world, building on the idea of receptivity to bridge the gap between an ontological and a moral-political understanding of the other-than-human capacity to act. I subsequently bring the concept of distributed agency into dialogue with the idea of 'working with nature', notably examples of the 'sand motor' coastal landscape intervention found in the Netherlands, United Kingdom, and Ireland. The sand motor is a method for beach nourishment that operates on the basis of autonomous sediment dispersal, and that is meant to replace existing approaches to coastal protection that are labor-intensive and have a much shorter lifespan. Using the different cases, I demonstrate how planned and accidental deployments of the sand motor can be tied to varying paradigms for human/nature relationships, which may either contradict or support the principles of distributed agency. With regard to the latter, I highlight the importance of agential indeterminacy and human accountability for the long-term sustainability of pluriagential collaborations. Ultimately, by engaging productively with other-than-human expressions of agency through an ongoing practice of receptivity, important steps can be taken toward a more resilient future for all. [ABSTRACT FROM AUTHOR]

Recent literature in cultural geography, and elsewhere, has productively applied a spectral lens to the subject of extinction, revealing its hauntological aspects. In this article I expand on this, exploring the spectral effects of the diminishments that precede extinction. This is articulated via an extinction story detailing the steep decline in numbers of arctic terns (pickies) returning to the island of Papa Westray in Orkney, Scotland, to breed. Drawing on memories of their past abundance, this narrative discloses how the spectre of these birds' waning numbers haunts the island's places and more-than-human inhabitants. Through the specifics of this example I develop a conceptualisation of the spectral more-than that lies at the heart of such decline, revealing how the ghosts invoked by extinction and biotic diminishment multiply across the relational complexity of local ecology. [ABSTRACT FROM AUTHOR]

This paper examines Portuguese literary texts in which fire is explicitly included in the narrative. These texts include descriptions of various occurrences and uses of fire and their intertwined social and ecological effects. They shed light on the origins, actors, practices, and impacts of fire, and they reveal past perceptions of fire, namely the role fire played in social processes and in the making of landscapes. It becomes evident that in literary texts, fire is not merely a physical element but also a powerful symbolic force of life, death, and transformation. Furthermore, the literary landscapes of different regions describe fire in distinct ways, reflecting particular geographical, social, and political contexts. [ABSTRACT FROM AUTHOR]

After briefly positioning cultural geography work on place names in New Zealand, this article examines the origins, composition and activities of the Honorary Geographic Board (1924–1946) as a place naming authority, with particular attention paid to some of the key individuals involved. [ABSTRACT FROM AUTHOR]

This paper explores Seasonal Affective Disorder (SAD) as an idiopathic and idiographic phenomenon in a discussion about (low) light and social relations. Tracing a history of unsuccessful biosociality around SAD via archived and contemporary testimony, the paper uses narrative responses from a recent qualitative survey to explore how and why winter depression might be a difficult experience around which to form community. With brief reflections on a series of public workshops led by the research team in Scotland, we suggest that social and cultural geographies of creative practice are one vehicle for fostering new kinds of environmental biosolidarities, arguably rendered essential in the face of uncertain climatic futures that threaten increasingly disruptive light-mental health relations. More broadly, we discuss our contributions to human geographies of light-dark relations, SAD and biosociality. We conclude the paper with a call for more nuanced account of social, cultural, and emotional geographies of environmental illness. [ABSTRACT FROM AUTHOR]

Mount Agri is one of the most well-known mountains on the globe for its natural, cultural and historical aspects. Established in a deep valley on the northern slopes of this majestic mountain, the village of Ahura (now known as Yenidoğan Village), which has a deep-rooted historical past, was a frequent destination for travelers, scientists and missionaries who visited Mount Agri in different centuries throughout history. The village, which gained a "sacred mythological" character over time due to the belief that the prophet Noah and his children spread throughout the world from here, left its mark on the cultural geography of Mount Agri in the 19th century. Although Ahura Village, whose foundation dates back to the 8th century, was destroyed by a destructive mass movement associated with an earthquake in 1840, it was rebuilt shortly afterwards, and the village has continued its existence until today. With its ethnographic structure, this study aims to make the untold story of the historical village of Ahura, which has a local history of natural disasters, audible to increase the visibility of this ancient village, and to draw attention to the geographical risks reminiscent of the extinction in 1840 and to the causes and consequences of migration, which has become a chronic problem in recent years. Based on fieldwork and interviews conducted between 2022 and 2024, this study reveals that Ahura Village has become a place of memory for local residents, that despite local disadvantages and geographical risks, village residents over a certain age have established a bond of belonging to the place where they live, and that migration has accelerated in the recent past (especially among young people) as the region has lost its socio-economic attractiveness. [ABSTRACT FROM AUTHOR]

Copyright of Ileti-s-im is the property of Universite Galatasaray, Faculty of Communication and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Deleuze is known for his desire to release philosophical thought from the constraints of representation. For Deleuze, the problem of philosophy is rooted in the Western image of thought, which is based on an arborescent deductive approach to experiencing the real. This article presents an attempt to argue that this mechanism also informs traditional disciplines that are involved in the study of tourism. In order to be able to account for the complexity of tourism realities, concepts should not be representative, descriptive, universalizing objects, but rather malleable, unstable, contingent tools that variate as they encounter experience. In so doing knowledge privileges encounters with experience rather than disciplines. By adopting a conceptual postdisciplinary approach and drawing on insights from tourism studies, cultural geography, sociology, and philosophy, the aim of this article is to highlight the contribution of Deleuze's and Deleuze and Guattari's philosophy to tourism studies. The article starts with presenting Foucault???s ideas on power and knowledge, which highly informed Deleuze's thought. The principles of the rhizomatic thought, introduced by Deleuze and Guattari, serve well to account for the complexity that must be acknowledged in the unfolding of tourism worlds. Rhizomatic thought rejects universalizing theories and concepts, which would in fact echo Foucault, silence, subjugate, substitute, and, as such, fail to disclose multiple alternative possible understandings of tourism realities. [ABSTRACT FROM AUTHOR]

Saudi Aramco's influence upon the Kingdom of Saudi Arabia cannot be overstated. After the discovery of oil in 1938, a nationwide metamorphosis began to infiltrate desert communities, sleepy fishing villages, and traditional urban centres ultimately influencing the people and their environments in unimaginable ways. Becoming one of the world's largest oil producers has meant the loss and/or transformation of traditional ways of life. Shepherds, pearl divers, fishermen, and farmers are today's business owners, executives, and international leaders. How could the development of a single company influence a country and its populace so dramatically? Besides the financial gains, how were individuals, families, and ecosystems affected? What were some of the personal challenges experienced by Saudi citizens? In this paper, the authors address these questions and others using local Saudi knowledge. In total, 20 female university students who participated in an oral history project interviewed their family members to learn how Saudi Aramco affected them personally, their traditions, landscapes, and society more generally. Excerpts from the interviews are highlighted to expose the nuances experienced by the various research participants. [ABSTRACT FROM AUTHOR]

The study of space in anthropology provides an outlook on society and culture from the view of the space that people live in. A study on village formation among the Sumi looks at understanding the Sumi culture and society from the socio-cultural perception of their land, that is, the village, which is strongly connected to beliefs, migration rituals, customs and social and cultural perceptions of their village. The research looks at the village formation using genealogy to understand the dynamics of Sumi kinship fabricated in the cultural construction of their space. The study details Sumi space following the Co-production Model of Low (2009) , which looks at the production and construction of space and the concepts of spatial practices and representational spaces of Lefebvre (1991). The study uses anthropological research methods such as case studies, participant observations, interviews and genealogy of the village founders [village land is an heirloom of the chiefs (kukami)] among the Sumi for inquiry. [ABSTRACT FROM AUTHOR]

Dongba manuscripts are traditional Chinese texts written in pictographic Dongba script. The Dongba script likely originated in the early Tang dynasty, and no later than the Northern Song dynasty in the 11th century. The distribution of the Dongba manuscripts corresponds to the distribution of the eastern and western dialects of the Naxi ethnic group. Dongba manuscripts from different regions exhibit significant differences in character forms and writing styles, displaying regional characteristics. Dongba manuscripts are categorized into four regions based on their distribution: the first region features small characters, simple strokes, and a rustic style; the second region features round and delicate characters with even strokes; the third region mainly features three-line scripts with concise strokes and clear writing and with varying spacing; the fourth region features more annotated characters, denser lines, reduced spacing between characters, and a variety of ways to convey meaning and pronunciation. The geographical distribution of Dongba manuscripts is closely related to surrounding ethnic groups such as the Han, Tibetan, Bai, and Lisu. [ABSTRACT FROM AUTHOR]

Applying transnational/global Wests methodologies, this article is predicated on an admittedly polemic claim: the American West can be found on many (if not all) foreign shores. This article showcases the pedagogies employed in teaching graduate-level cultural studies seminars on the American West in a Norwegian context. American studies students were tasked with locating and retrieving traces/echoes/spores of the American West in their proverbial backyards. They conducted cultural geography fieldwork with a view to generating generation-specific content in the form of short video reels. The resultant documentary archive gestures at clear patterns. For example, the students' findings included, but were not limited to, country-specific (re)imaginings of the mythic West in different media, heterotopic spaces of performance, play, consumption and the hyperreal, instances of 'playing Indian,' iconographic scatterings, cowboy/Western poetics in music, and more. Ultimately, this article illustrates how that which we study from afar may be found in more local(ized) Norwegian contexts, imaginaries, and cultural practices. [ABSTRACT FROM AUTHOR]

Copyright of South Architecture / Nanfang Jianzhu is the property of South Architecture Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Religious sites are a significant embodiment of a nation’s faith and culture, with their spatial distribution resulting from the interplay of sociocultural, historical, and environmental factors. Preserving religious heritage aids in the transmission of ethnic culture and promotes the development of cultural diversity. This study employs kernel density estimation and spatial autocorrelation to analyze the spatial distribution characteristics of religious sites in the Yangtze River Delta. Additionally, it utilizes the XGBoostSHAP machine learning model to investigate the importance of the driving factors, and combines this with spatial econometric models for validation. The results reveal that: (1) Religious sites in the Yangtze River Delta exhibit significant clustering with an irregular distribution. Coastal areas have a high density, forming a beltlike distribution centered around Wenzhou and Taizhou, while inland areas are sparse, creating an edge effect; (2) The spatial distribution of religious sites is primarily influenced by social and historical cultural factors, with minimal impact from natural factors. Policy support and public transportation have the greatest influence, while ethnic culture also play important roles; (3) Among natural factors, Higher slope values and NDVI, along with lower elevation, are conducive to the clustering of religious sites. although developed water systems may pose disaster risks. Social factors such as policy protection, transportation accessibility, economic development level, and moderate population density are crucial. Historical and cultural factors, including ethnic religious cultural heritage and tourism, are also significant. This study is of great importance for formulating reasonable strategies for the protection and sustainable development of religious cultural heritage in the context of rapid urbanization.

This paper problematizes how scholars understand the relation between resilience and justice. Critical and applied scholarship tends to dismiss resilience as a neoliberal barrier to justice, or assume it necessarily advances justice outcomes. Instead, drawing on collaborative fieldwork with Miami-based social and climate justice organizers, we explore how resilience is mobilized in contextually-specific struggles against racialized vulnerability and insecurity. Reading across literatures in political geography, cultural geography, and Black geographies, we highlight absurd and inconsistent expressions of resilience in our collaborators' justice advocacy work. A focus on the absurd directs attention to the way diverse practices of resilience emerge from 'spaces out of joint,' where modernity's universalizing promises of betterment run aground against long histories of racial violence that secure White futurity. Our community collaborators ironically mobilize and reject resilience in strategic ways that reflect their struggles to create and defend place against the racialized extraction of value, disinvestment, and displacement. This creates a variegated geography of resilience and justice that is irreducible to predetermined critical or applied analytical frameworks. Instead, we emphasize the need to embrace the absurd destabilization of conventional analytical categories, in order to open space for new problems and responses for collaborative research. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Ottoman Legacy Studies (OMAD) / Osmanlı Mirası Araştırmaları Dergisi is the property of Journal of Ottoman Legacy Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Building on geographic scholarship around disability and drawing on a programme of arts-based research, we bring attention to the social and cultural geographies of families affected by rare disease. Seeking creative methodological opportunities, we invited families to send us postcards as a means of sharing experiences and reflections. We contextualize the emergence of the postcard as a modality of communication, situating our work within a wider epistolary and artistic tradition, before examining the opportunities postcarding might produce for geographic and broader qualitative research, noting the forms conduciveness to multimodality and recent calls for more engagement with the medium. We detail our own practices of participatory postcarding and the questions, challenges, and hopes such raised. Analysing the postcards received, we discuss how such helps understand the shifting social and cultural geographies of rare disease, reflecting on themes of (in)accessibility and exclusion, changing domestic geographies, and the importance of, and challenges associated with, family-based identities and communities in the context of rare disease. Such highlights opportunities for disability geography to engage in cross-cutting conversations and agenda-building with the nascent area of family geographies, along with further geographic inquiry into the spaces and worlds of rare disease. [ABSTRACT FROM AUTHOR]

This essay explores the representation and theorisation of the city in Teju Cole’s novels – Every Day Is for the Thief (2007), Open City (2011), and Tremor (2023). It argues that Cole’s writing articulates a new grammar of city-ness premised on historicised relationality and comparative thinking, thus challenging paradigms of urban representation that universalise the Western city. In particular, I propose that Cole’s novels offer a rewriting of Lagos and New York as specifically textual constructions, in which histories of modernity and colonisation get crystallised into their social geographies and cultural infrastructures. By close reading these texts and by drawing from the insights of postcolonial and literary urban studies, I analyse the formal devices – from variations in perspective to restricted focalisation – that Cole employs to textualise the city and its political histories. Through form, Cole’s novels raise crucial questions, both ethical and narrative, about representability, language, and historical violence in urban settings. [ABSTRACT FROM AUTHOR]

AbstractIn fields like Cultural Geography, Critical Cartography, and GIS, the post-colonial, post-representational, and feminist turns have been productive in critiquing mapmaking at the theoretical level and calling for methodological innovation of mapping practices that involve more diverse voices, situate maps in lived experience, and incorporate an intersectional approach. The article contributes to this on the level of data visualization, by examining how Data Feminism might help us reconfigure representations of urban experiences and issues within participatory urban planning. Specifically, the article explores how data feminist principles were used in action in the Urban Belonging Project; a participatory GIS initiative that engaged 32 participants from marginalized communities (lgbt+, deaf, physically disabled, mentally vulnerable, ethnic minorities, internationals, and/or homeless) in mapping experiences of belonging in Copenhagen. Presenting speculative visualization experiments from the project, the article puts forward three provocations for how to incorporate data feminism in participatory GIS and trouble established visual conventions: First, it crafts different visualization techniques for representing the concept of intersectionality in maps. Second, it suggests visual strategies for challenging official city boundaries and situating the spatial framing of urban issues in subjective, experiential realities. Third, it turns the empirical eye onto professional planners, demonstrating that participatory mapping can not only diversify understanding about those who inhabit cities but also illuminate blind spots and bias among those who design it. The article serves as a blueprint for rethinking how we visualize urban issues from data feminist principles while critically reflecting on the implications and dilemmas of such strategies. [ABSTRACT FROM AUTHOR]

The aim of this essay was to create a theoretical-methodological apparatus that supplements the analysis of the symbolisms present in the landscape and how they affect – in a topophilic or topophobic way – the relations of entrepreneurs with place. The proposal is to understand a little more how the socio-spatial context of entrepreneurship can direct the profile of local entrepreneurial cultures using the symbolisms (culturally loaded) printed on the landscape and the way these meanings are apprehended by the entrepreneurial community. For that, we have resort to the theoretical debates developed in Anthropology and Social Sciences about culture, and in the discussions about landscape and subjective relations with place, current in Cultural Geography. The approximation of the concepts of topophilia (and topophobia) is inspired by the recent use (2020) of the term, in a more practical and less theoretical context, as one of the key factors for the development of an entrepreneurial ecosystem. It is, therefore, a matter of establishing the potential and validity of using this concept to understand the phenomenon of entrepreneurship; thus, it is useful to outline a theoretical-methodological framework to understand in greater depth such implications. [ABSTRACT FROM AUTHOR]

This paper addresses the relationship between light and mental health through a multifaceted inquiry into the complex and contested condition of 'Seasonal Affective Disorder' (SAD). It does so by first charting a disciplinary neglect of seasonal depression in 'geographies of mental health', followed by a consideration of broader philosophical ideas about human sensibilities and the place of light in life. These interpretative resources are brought into correspondence with both clinical debates about the legitimacy of SAD as a phenomenon and the role of culture in the experience of light-affected sadness. The paper culminates by outlining a future research agenda for a cultural geography of SAD in the context of climate-changed environmental light. [ABSTRACT FROM AUTHOR]

Composed between 2020 and 2022 by Guillaume Malaret, Érodé is a musical piece created from field recordings at Eagles Nest, a tidal island in Australia's Bunurong National Marine Park. Based on an interview with Guillaume Malaret, this article addresses several issues concerning digital representations, renderings, and ecologies of geological, hydrological, and sonic spaces, as well as the cultural geographies of landscape, embodiment, and affect. We explore the potentials of sonic composition and geophonic recordings for mediating bodily connections with difficult-to-imagine processes, such as environmental change over deep time. Our dialogue throughout this article contributes to emerging themes in digital ecological research by focusing on the materialities of digitization, digitally mediated creative practices in sonic geography, and the importance of different affective registers for comprehending environmental transformation. [ABSTRACT FROM AUTHOR]

Digital mediation profoundly shapes how cultural geographers understand and encounter nature. Practice-based engagements with digitally mediated natures pose methodological, aesthetic and ethical questions for cultural geographers. Reflecting on a conference held in Bonn, Germany, in July 2022, which brought together a host of artists, practitioners, researchers and designers working at the human-technology-nature interface, this paper introduces the special issue, Digital Ecologies in Practice. The paper reflects on the key themes which cut across contributing articles and sketches a framework for methodologically – and practice – inclined geographers. Specifically, we draw out the ways in which practice-based engagements with digital technologies and processes of digitisation afford novel modes of sensing, speculating and remediating natures that have implications for the doing of both digital ecologies and cultural geographies as fields of research and domains of critical practice. [ABSTRACT FROM AUTHOR]

This paper presents Nesting Ferality, a performative installation that examines how feral rose-ringed parakeets are represented online and governed in Dutch cities. Expanding existing research at the interconnection of artistic practice and cultural geography, the installation incorporates and performs quantitative and qualitative data in an exhibition space. The project deploys everyday digital technologies in novel ways to reshape people's perception and to explore how artists and geographers can collaborate to foster new environmental politics and mobilise new publics. [ABSTRACT FROM AUTHOR]

This article contributes to cultural geography's continued interest in exploring how images and photographic practices have shaped representations and engagements with architectural space. Using the Robin Hood Gardens Estate – a Brutalist social housing estate in East London as an example, it interrogates how visual strategies associated with the grid, the interruption and the ruin shape different narratives and representations of Brutalist architecture. At the same time, it extends discussions within cultural geography which surround Brutalism and the role that representations play in how the built landscape is mediated, politicised and encountered through different image making strategies, highlighting the importance of the 'image' to Brutalism as a style. It concludes by asserting the value of exploring how buildings are represented and how different photographic and image making practices continue to mediate our engagement with the built landscape and inform wider politics associated with specific architectural styles. [ABSTRACT FROM AUTHOR]

This paper moves beyond biomedical accounts of cycling health benefits to consider the situated, emergent, embodied, and relational notion of being well. In doing so, we draw on Deleuze and Guattari's account of affect to advance a conceptual framework of mobile therapeutic 'home' territories. We understand moments of being well as an emergent affective capacity generated by the coming together of socio-material relations in the process of territorialization, deterritorialization and reterritorialization. Our rhizoanalysis is based on semi-structured interviews and sketches of cycling reactivation research in inner-city Sydney, Australia, in 2020 during the first pandemic lockdown. We demonstrate that for those working at home with access to coasts and parks, riding a bike became an important enabler of becoming and being well in moments of competitiveness and playfulness. Such moments emerged from the intensified affective force of social-material relations that comprise pedalling 'home' territories as 'lifestyle sport' or as 'active free-play'. In doing so, we contribute to debates in social and cultural geography on riding a bike. [ABSTRACT FROM AUTHOR]

Ch'oe Namsŏn was a key figure in the introduction of geography into the print media culture of early twentieth-century Chosŏn. Ch'oe used geography as a tool, creating a new territorial consciousness for national cohesion, and this article explores how this greatly shaped his poetic landscape. Locating itself between the boundaries of literary studies and cultural geography, this work looks at Ch'oe's underexplored T'aebaek poetry, in which his interests in geography, history, and national identity significantly converge. Drawing on "Mount Taebaek" of Korea's past, Ch'oe fashions the mountain into a pseudo-religious icon of nationhood. A symbolic landscape, evocative of a uniquely Korean past yet rising as a global icon going into a modern world, Ch'oe's poetry creates a godlike figure for the Korean people to look to in a changing time of imperialism, nationalism, and modern progress. Through various iterations of T'aebaek—benevolent deity, bringer of modernity, omnipotent ruler of the world—one sees the mountain play a vital role in the shaping of Ch'oe's nationalist project, which would have continued influence on his writings later in life. [ABSTRACT FROM AUTHOR]

This article offers a critical appraisal of institutionalised knowledge production and exchange on the history and philosophy of geography in the United Kingdom. We examine broad epistemic trends over 41 years (1981–2021) through an analysis of annual conference sessions and special events convened by the History and Philosophy of Geography Research Group (HPGRG) of the Royal Geographical Society with the Institute of British Geographers (RGS-IBG). We show how organisational, sociocultural, and epistemic changes were coproduced, as expressed by three significant findings. Organisationally, the group emerged through shared philosophical interests of two early career geographers at Queen's University of Belfast in 1981 and received new impetus through its strategic plan 1995–1997, which inspired long-term research collaborations. Socioculturally, the group's activities contributed to national traditions of geographical thought and praxis in masculinist academic environments, with instances of internationalisation, increasing feminisation, and organisational cooperation. Epistemically, the group's events in the 1980s shaped contextualist, constructivist, and critical approaches, and coproduced new cultural geography, but the emphasis shifted from historically sensitive biographical, institutional, and geopolitical studies of geographical knowledges, via critical, postcolonial, and feminist geographies of knowledge-making practices in the 1990s, to more-than-human and more-than-representational geographies in the early twenty-first century. • Analyses (the) history and philosophy of geography through the lens of a UK research group. • Examines 41 years of the group's RGS-IBG annual conference sessions and special events. • Reveals epistemic developments that shaped the wider discipline of geography. • Traces gradual diversification of contributors via internationalisation and feminisation. • Stresses close links between histories, methodologies, and philosophies of geography. [ABSTRACT FROM AUTHOR]

This article approaches the history of geographic thought through a partial autobiography that covers the last 40 years – a period that corresponds with the existence of the History and Philosophy of Geography Research Group of the Royal Geographical Society (with the Institute of British Geographers). The paper is informed by both memory and a personal archive of material from the mid to late 1980s. The autobiographical material is linked to the places that the author passed through and the ways these places, and the assemblage of people in them, influenced the author's development of ideas around place, mobility and knowledge. In this sense, this is an account of how theory, scholarship and the scholars that produce them arise in networked ways through connections that are embedded in place but are often from elsewhere, traveling through. • An autobiographical approach to the history of geographic thought. • Explores the role of places as centers of calculation in an autobiography. • Surveys developments in geographic thought since the 1980s. [ABSTRACT FROM AUTHOR]

In February 2020, a group of Kanaka 'Ōiwi cultural practitioners arrived in Cambridge, England, to repatriate ancestral remains stolen from Hawai'i in the late nineteenth century. This essay explores the possession, return, and interpretation of these remains, specifically fourteen iwi po'o (human skulls) originating from the Pali, an important historic battle site in the Ko'olau mountain range of O'ahu. In telling the story of their possession and dispossession, I draw upon theories of haunting from Indigenous studies and Black studies in order to challenge the way that settler colonial structures work to limit and potentially foreclose Hawaiian relationships to spiritual presence and placemaking. Through the Native Hawaiian concept of ho'opahulu, which, in 'ōlelo Hawai'i (Hawaiian language), encompasses both spectrality and the exhaustion of land from overfarming, this essay highlights connections between land, spirit, and haunting that provide a more comprehensive framework for understanding spectral placemaking beyond colonial geographies. In doing so, I argue against possessive logics, showing how contemporary Hawaiian cultural geographies fundamentally refuse, upend, and replant relations that exceed the American state. [ABSTRACT FROM AUTHOR]

The author reflects on a memorable encounter with the legendary choreographer Pina Bausch on the Greek island of Andros. Topics include the serendipitous meeting that left the author starstruck, the significance of Bausch's work in shaping their artistic journey, and the shifting cultural and historical landscape of the island over time.

This is an interview with Katherine McKittrick, Canada Research Chair in Black Studies at Queen's University in Kingston, Ontario, and member of the American Academy of Arts and Sciences and the Royal Society of Canada's College of New Scholars, Artists and Scientists program. McKittrick discusses Demonic Grounds, her pathbreaking study of Black women's geographies, on the advent of the twentieth anniversary of its publication. [ABSTRACT FROM AUTHOR]

Often considered the 'birthplace of the blues', the Mississippi Delta hosts a vibrant cultural economy based on blues music and culture. As this economy relies on embodied social experiences in place, health and safety regulations issued to combat the SARS-CoV-2 virus had dramatic effects on musicians, business owners, and other cultural workers. In this paper, we examine the impacts of the pandemic on the cultural economy of the Delta, focusing on the city of Clarksdale, a primary destination for blues tourism. Situating the Delta's cultural economy and the blues music at its foundations within a broader historical arc of racialized struggle, we explore disparities in impacts of the pandemic on differently positioned individuals and groups. We argue that, while racial inequities continue to structure the Delta's cultural economy, local communities' responses to the challenges of the pandemic also demonstrate intergroup solidarities. Approaching these solidarities through Monica White's conception of collective agency and community resilience, we conclude that collective responses to the challenges of the pandemic in the Delta illuminate the potential for people from relatively privileged and marginalized groups in the region to come together to resist oppression and potentially drive social and political economic transformations. [ABSTRACT FROM AUTHOR]

Introduction: Central Asia, despite its proximity to the nomadic world and issues related to the interaction and confrontation between them, In the first Islamic millennium, it was one of the most influential centers in the Islamic world. What is meant by influential is that, in addition to being attractive enough to call Muslim intellectuals and elites, it has also been a pioneer in laying the groundwork for the emergence of indigenous forces. This dynamism is rooted in many factors, including the distinct cultural heritage that this region has been connected to through its geographical location and a network of active roads. Entering the new historical era showed stable developements in communication networks and channels of cultural interactions in this land. Although the scope of these changes was not only regional, but due to the special geography of Central Asia and parallel developments in it, all its fields (including political, economic and cultural subjects) underwent extensive changes. Research question: The coincidence of the above intertwined changes with the transformation of the Silk Road networks has led researchers to a theoretical duality in analyzing the direction of their change; In the sense that majority of them with a decadent view and with the hypothesis of "decline" have raised the issue that the Silk Road has declined in recent centuries due to the strengthening of the coastal system as a powerful competitor and since the material and spiritual development of Central Asia depended on the prosperity of this ancient road, with the decline of this highway, this land (which has no direct connection with the coastal system) is on the verge of widespread decline and backwardness. Despite the popularity of this view, a minority of recent scholars have challenged the theory of the decline of the Silk Road and gone out of their way to deny the decline of the region as a result. The important point in the opinions of both groups of researchers is the acceptance of a causal relationship between the condition of the Silk Road and conditions of the region; That is, assuming the degeneration or continuation of the glory, the status and location of the Silk Road is the cause. The problem of this article is related to this scientific differnce, but due to the belonginig of Central Asia's to the Islamic world and its dynamic role in this cultural geography, the scope of research has become more limited and examines the relationship between the Silk Road and the cultural situation of the region only from the perspective of the Islamic world. Therefore, the main question is, what effect did the changes of the Silk Road have on the cultural position of Central Asia in the Islamic world ? Research hypothesis: For better understanding of research structure we should pay attention to different layers of the Islamic world. As we know, this cultural geography consists of a central core and peripheral areas and the cultural status of each is different. Another important point is the geographical location of Central Asia as a link between the center of the Muslim world and large parts of the Islamic peripheries. Considering all these issues, our hypothesis is that "With the evolution of the Silk Road, the cultural evolution between Central Asia and the central world of Islam began to decline and this relationship with Islamic peripheries became progressive and with a positive balance." Methodology: Since this article is a historical and trend study, the method of historical analysis will be used, but at the same time we will have a glimpse of the theory of social change by Steven Vago to separate the components of changes such as identity, direction, levels, factors and their periods and finally create a better understanding of their overall atmosphere. Results and discussion: With the entry to the modern centuries and the developements of road networks, regional socio-political developements changed the previous trend. With the emergence of a network of powerful land routes on the northern branch of silk road, with the extensive support of the Russians and at the same time Muslims eager to engage with Central Asia (which had been excluded from the southern branch), intra-religious relations with fellow Muslims of the Islamic world entered a new world. This residual Islamic legacy was attractive to Russian Muslims. Conclusion: The result we obtained was that the development of the Silk Road, along with the extensive social and political changes, caused a decrease in the cultural flow and dynamic relations with the central world of Islam and at the same time, other neighbors of the Central Asian Muslims in the surrounding Islamic world, due to the formation of new communication networks, the interaction with their countrymen has become more intense and has formed a new form of cultural relations with Central Asia. This whole historical process is as follows from the language of Vago's theory: In the new centuries, the former functional identities changed at the regional and extra-regional levels, and with the skill of the Muslim political powers and colonists, led to a change in the direction of the previous cultural flow. Therefore, if we look at the developements from the perspective of the center of the Islamic world, we will follow the hypothesis of cultural decline in the region, but if we look at the world around Islam, we will find efforts that will confirm the hypothesis of those who say about the continuity of cultural glory. [ABSTRACT FROM AUTHOR]

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