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This paper engages with digital urban futures prospectively, departing from most existing geographical work that has tended to explore the future retrospectively. I do so by first discussing a methodology that is sensitive to the meanings and significations of the future as well as future‐making as an active process, or as 'practised'. I argue that such an orientation is necessary to challenge the established view of the future as an endpoint or as a priori in social and cultural geography and, correspondingly, invite a more processual and emergent understanding of the future as multiple, never complete and always becoming. Using the example of Singapore's Smart Nation initiative, I then show how this methodological approach can be employed to study the way urban dwellers encounter, engage and evaluate possible futures in their everyday spaces and lives. Focusing on futures prospectively is significant insofar as it directs attention to their relationality and open‐endedness, which, in turn, provides the latitude to consider and construct different forms of futures. Beyond the methodological contribution, this paper offers an epistemological intervention that not only unpicks how knowledge about the future is currently produced in the literature but also multiplies our ways of studying futurity and future‐making. This paper engages with digital urban futures prospectively, departing from most existing work that has tended to explore the future retrospectively. Using the example of the E‐Payments programme in Singapore, I show how a prospective methodological approach can be employed to study the way urban dwellers encounter, engage and evaluate possible futures in their everyday spaces and lives. [ABSTRACT FROM AUTHOR]

Changes in the structure of the global single-polar system and the transition towards a multi-polar order highlight the new norms of the global order. It is clear that the dominance of the new normative order and the elements of the new structural meaning are primarily considering the decline of US hegemony and its redistribution among new poles. These conditions create more space for the expression of competing cultural ideologies. In such a space, there are ample opportunities for culturally and civilizational rich actors like Iran to emerge. The importance of this issue becomes more apparent when we realize that key players in the new structure, such as China, lack the high capacity to confront Western cultural-hegemonic dominance regarding the absence of modern software. In an era where the main characteristic is "Power Dispersion," some of the material shortcomings of the Islamic Republic of Iran can be remedied to play an effective role in the new era of cultural power vacuum, if attention is paid to its software capacities. Therefore, the main question of this research is formed by examining what software-based priorities for the foreign policy of the Islamic Republic of Iran towards the cultural Iran region suggest. In response to this question, with a descriptive-analytical approach by gathering a library of data, highlighting the coordinates of the new global order, and examining the coordinates of the cultural Iran region. The main recommendations of this new situation for the foreign policy of I.R.I in the cultural Iran region are explored. The results indicated that the framework of this software capacity can be explained in three dimensions: culture, values, and foreign policy. This capacity has gained a particular significance in connection with the concept of the Islamic Revolution and the opportunities it has created. [ABSTRACT FROM AUTHOR]

The introduction to this Issues in Review entitled ‘Witches in Space’ sets out the critical history that forms the background work on the literary geographies of early modern witchcraft. The introduction first establishes the need for such work through an illustrative case study and then attends to the foundation of scholarship in the fields of literary and cultural geography as well as witchcraft studies on which this collection of essays builds. [ABSTRACT FROM AUTHOR]

Consumers can pursue a wide range of market-mediated identities in contemporary culture. However, some consumer identities are more valued than others, creating a form of cultural inequality. The present research considers consumers' deliberate efforts to assert greater cultural value for their identities, a phenomenon termed a "politicized consumer identity project." Specifically, this research focuses on consumers' intentional use of space, a resource that is ubiquitous in social life but has, nonetheless, received limited theoretical attention regarding this type of identity project. This ethnography uses mixed methods to study a sample of women embedded in the new cult of domesticity, an ethos that induces participants to use various spaces as a way of claiming greater value for feminine consumer identities that are often demeaned by others. The results reveal a system of spatial practices that consumers employ to contest this cultural devaluation across a broad range of sites in their lives, from their homes to commercial and public venues. We conceptualize these practices as spatial affirmation, repurposing, and incursion, showing their ideological and material interdependencies. This research advances understanding of the ties among consumer identities, space, and cultural politics. [ABSTRACT FROM AUTHOR]

As a consequence of the cultural turn, the cultural approach focused on the spatial processes in which culture is involved. Hence a widening and deepening of cultural geography. (i) Culture is partly shaped by the modes of transmission responsible for its passing down from one generation to the next. They stress more or less know-hows and knowledge (i.e. intelligence) and emotivity and imagination (i.e. imaginaries). (ii) Culture is equally shaped by the debates and opinions it induces, the genesis of identities, the dynamics of imitation or distinction and the process and conflicts of civilization or decline they initiate. (iii) Culture is combined with other processes when it deals with matter or life, produces artefacts, deals with nature, is applied to the human body, analyses the role of senses and shapes the landscape. (iv) It contributes to transform social life into a show and its setting into a stage. In its present form, cultural geography completes by a socio-cultural approach the older

After Buddhism spread to the Zhejiang, it underwent sinicization, giving rise to Chinese Buddhist architecture and forming a secularized character. The spatial-temporal distribution of historical Buddhist architecture in Zhejiang is strongly representative of Buddhist architecture. From the perspective of religious cultural geography, this study takes 11 prefecture-level cities of Zhejiang as the basic research units, and employs the spatial-analysis method of ArcGIS to analyze the spatial-temporal evolution characteristics of representative historical Buddhist architectural samples, and to explore the factors affecting their distribution. The research results indicate that the spatial distribution of representative historical Buddhist architectural samples in the Zhejiang is extensive, with a distinct single-core clustering characteristic. The mean-center movement of the representative historical Buddhist architectural samples in Zhejiang during different historical periods manifests in four distinct directional phases, overall moving from north to south. Natural, transportation, political, technological, economic, and religious cultural transmission factors collectively influence the spatial-temporal distribution of Buddhist architecture in Zhejiang. Especially the secularization of Buddhism and the syncretism of Confucianism, Daoism, and Buddhism have been the primary drivers in the spatial-temporal distribution evolution of Buddhist architecture. [ABSTRACT FROM AUTHOR]

The article talks about Goychay district, which is one of the beautiful corners of Azerbaijan. Here, the history of Goychay district is looked through, its naming, the villages included in its territory and information about which districts it is surrounded by. At the same time, it was noted which rocks the area is covered with. The existing depleting and non-depleting resources were discussed. The relief, climate, and the variety of soil cover were also discussed. In this regard, the wealth of vegetation was written. The famous river of the region, Goychay, was mentioned, and the rivers flowing there were mentioned. In a word, detailed information was given about Goychay region. [ABSTRACT FROM AUTHOR]

Over the years, tribal identity and vicissitudes of tribal development in India have been widely contested among academicians and in the Indian legislature. However, institutional narratives on these issues are laden with prejudice and remain incongruous to indigenous aspirations for recognition, development, and autonomy resulting in continued marginalisation suffered by indigenous or Scheduled Tribe (ST) communities well into the post-colonial era. Experience of marginalisation has influenced emerging identity discourses from within the communities as manifested in claims to indigeneity, 'distinct' cultural identity, and demands for political autonomy over distinct physical territory. These complexities and their dynamics remain largely incomprehensible in the imagination of modern Indian nation-state as well as to Western literature. The narratives documented in this study aim to supplement literature on indigenous Karbi livelihoods collected through a humanistic empirical inquiry involving qualitative approaches to data collection as opposed to logical positivist, determinist or quantitative approaches. [ABSTRACT FROM AUTHOR]

In this second review of recent cultural geography research, I use the concept of The Critical Zone (originally from US Geoscience) as a lens. The environment is far too voluminous a field of cultural geographic research to be surveyed here, but it is too significant a body of research to be overlooked. Here, three key dimensions of Critical Zone studies offer a means to navigate this work: (i) multi-scalar (temporal and spatial) considerations of matter, energy and forces; (ii) biotic and abiotic relations; and, (iii) a commitment to producing knowledge beyond disciplinary silos. Discussion explores each of these in turn before reflecting, to close, on what cultural geographical thought and practice might add to considerations of the criticality of the critical zone. [ABSTRACT FROM AUTHOR]

In the context of endeavors within social and cultural geography to conceive new models of subjectivity outside the classical model of the subject, this paper explores the possibility of a writing of subjectivity outside of the anthropocentric grammars that centralize the human subject as the locus of thought and action. To do so, we turn to the literary work Tropisms by French author Nathalie Sarraute for its expression of unconscious and impersonal 'micromovements' that evoke a mode of subjectivity that is no longer that of a given human individual. Sarraute's work, with its attentiveness to and amplification of surreptitious yet forceful events that influence how we think and how we act, its rejection of individualized psychological ideas about human experience and its experimentation with what literature can do, creates singular portraits of socio-spatial life in its unfolding and thus evokes different kinds of subjectivities – what we term a 'subjectivity without subjecthood'. To extrapolate from Sarraute's writing, we turn to Félix Guattari's theorization of subjectivity through a 'machinic' unconscious. In doing so, we draw out three dimensions of subjectivity as portrayed in Sarraute's work: its collective, asignifying and non-linear character. [ABSTRACT FROM AUTHOR]

Gamification in digital design harnesses game-like elements to create rewarding and competitive systems that encourage desirable user behaviour by influencing users' bodily actions and emotions. Recently, gamification has been integrated into platforms built to fix democratic problems such as boredom and disengagement in political participation. This paper draws on an ethnographic study of two such platforms – Decide Madrid and vTaiwan – to problematise the universal, techno-deterministic account of digital democracy. I argue that gamified democracy is frictional by nature, a concept borrowed from cultural and social geographies. Incorporating gamification into interface design does not inherently enhance the user's enjoyment, motivation and engagement through controlling their behaviours. 'Friction' in the user experience includes various emotional predicaments and tactical exploitation by more advanced users. Frictional systems in the sphere of digital democracy are neither positive nor negative per se. While they may threaten systemic inclusivity or hinder users' abilities to organise and implement policy changes, friction can also provide new impetus to advance democratic practices. [ABSTRACT FROM AUTHOR]

This paper explains Feeling and Hearing Country as an Australian Indigenous practice whereby water is life, Country is responsive, and Elders generate wisdom for a communicative order of things. The authors ask, as a society of Indigenous people and those no longer Indigenous to place, can we walk together in the task of collectively healing Country? The research method uses experiential, creative, propositional, and practical ways of knowing and being in and with local places. Evidence may take many forms based upon engagement with an animate, sentient world. The research method can generate new meanings, implications and insights, and regenerate practical knowledge of Country. As an Indigenous tradition, Feeling and Hearing Country can enable the regeneration of healing life energies. It can help freshen up stories, knowledges, and help link ancestral wisdom to the present while co-creating healthy futures. Feeling and Hearing Country can enliven the human spirit, landscapes, and all beings via a participative, creative process that is helpful for the planet at this climate time, when many humans have forgotten their place in the world. As a research method, Feeling and Hearing Country can support the unlearning of epistemological errors for reinstating vitality in things. [ABSTRACT FROM AUTHOR]

Copyright of Etkileşim: Academic Journal of Uskudar University Faculty of Communication is the property of Etkilesim 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.)

Advancing social and cultural geography's interest in sport, exercise and commuting, as well as the everyday experiences of movement, materiality, and rhythm, this paper provides the first account of run-commuting experiences through a focus on running with a bag. Run-commuting is an emerging active travel practice in which people run to and/or from work. It blurs the usual separation of mobilities related to work and those related to sport, exercise and leisure. In doing so, new body-objects assemblages are introduced into running and commuting practices that have marked impacts on the experiences of mobility. Drawing on interviews and run-alongs with 19 UK run-commuters, this paper explores one such defining experience – running with a bag. Drawing together the concepts of affective materialities and rhythm with work on mobilities and sport, this paper discusses how experiences of running with a bag are marked by disruptive rhythms, managing rhythms and acclimatising to such rhythms. As such, this paper demonstrates the centrality of objects in facilitating and constraining practices, as well shaping the experiences of mobility and exercise. The novel engagement with material and bodily rhythms in this paper also offers fruitful avenues for future mobile, sporting, material and rhythmic thinking in geography. [ABSTRACT FROM AUTHOR]

Amid the proportion of work on 'Muslim geographies', the majority has focused on Muslims as a minority discussed within societies of the West. Additionally, this work rarely discusses the positionality of the researcher despite significant overlap with work in feminist, social, and cultural geographies. This paper takes 'Muslim geographies' as a starting point to further problematise accounts of knowledge, subjectivity, and power with regard to the treatment of Islam in geography. I argue that geographical analysis from different standpoints is needed to yield other ways of knowing about Muslims and how they orient themselves across space and time. This theoretical intervention is informed by my fieldwork experience as a Muslim male conducting ethnographic research on migration and labour precarity with other Muslim migrants across Taiwan. As I transited through various Muslim spaces, being Muslim provided privileged access and shaped the direction in which the research progressed. [ABSTRACT FROM AUTHOR]

The lure of an unavailable world is becoming increasingly prominent in Geography and related disciplines. The concern is that much research today remains affirmational—still grasping and instrumentalising being and relation—and that, whilst no doubt modified in such developments as the relational and ontological turns, this nevertheless continues the legacies of the modern episteme in new ways. Indeed, there is a marked momentum, across the social sciences and humanities, from cultural geography to computer and Black studies, to read the reduction of the world to available ontic and ontological cuts and distinctions as a form of violence. In response, tropes of the non‐relational, non‐ontological, the negative, nothingness, the void, absence and the abyss, for examples—what could be called 'unavailable geographies'—are of growing appeal and interest. This paper, foregrounding the importance of tracking how the material forces of history are read as enabling for the emergence of any new problem space, provides a distinctive pathway into this sense of a critical shift in Western critique. By way of an illustrative example, it focuses upon how the proliferation of logistics (broadly framed here as the logic of obtaining the world by way of cuts and distinctions, from metric culture, to identity politics, to the grasping of ontology and relation) is increasingly understood to open up the power of an undifferentiating reality; one which expands and deepens the unavailable world as a problem space for critique. Thus, whilst geographers, like many others, are currently critiquing dominant approaches for being too affirmational, the key argument of this paper is that we should also be taking one step back, asking why now, and through what broader forces of history, the lure of an unavailable world today? The lure of an unavailable world is becoming increasingly prominent in Geography and related disciplines. The concern is that much research today remains affirmational – still grasping and instrumentalising being and relation – and that, whilst no doubt modified in such developments as the relational and ontological turns, this nevertheless continues the legacies of the modern episteme in new ways. Yet, whilst Geographers, like many others, are currently critiquing dominant approaches for being too affirmational, the key argument of this paper is that we should also be taking one step back, asking: why now, and through what broader forces of history, the lure of an unavailable world today? By way of an example, the paper explores the proliferation of logistics in contemporary Western societies and how this opens up the lure of an unavailable world for both supporters and detractors of logistical world‐making alike. [ABSTRACT FROM AUTHOR]

This work to articulate a geography of hope in the face of institutionalized epistemic injustice extends the emerging Indigenous political ecology approach through engagement with cultural resources law and policy. While Indigenous political ecology offers a framework to understand the context in which geographies of hope are created, geographies of hope are specific spatial processes that exemplify resilience, vision, and ingenuity in adverse circumstances. This paper focuses on such hopeful, place-based work to bring US and, specifically, California, cultural resources and repatriation law and policy into alignment with contemporary international Indigenous human rights standards. The Native and non-Native allies advocating for legal and political change are both focused on protecting particular places and their entwined epistemologies, and on altering processes of decision-making that privilege non-Indigenous epistemologies. Hope is specifically fostered in efforts to educate non-Native citizens on the continuities between past and present, in highlighting the efforts of Indigenous people working to care for and protect their heritage on/in/with the land, and in fostering legal frameworks that center justice. [ABSTRACT FROM AUTHOR]

There is widespread scientific and cultural evidence that Earth’s planetary boundaries are being exceeded in irreparable ways due to unsustainable behavior in the Global North’s resource-hungry nations in particular, but responsiveness to the climate crisis is still lagging in many parts of the world. It has become clear that significant numbers of people have limited engagement with ecological risks accumulating on a scale much bigger than the micro-level human actions causing them, such as the day-to-day build-up of industrial pollutants including nitrogen dioxide. How best to go about galvanizing socially just degrowth in the face of barriers to individual commitment that range from a sense of powerlessness to disinterest in futures-thinking? Given the extent to which a preoccupation with wellbeing spans walks of life across the globe, it is worth considering the motivational power of understanding ecological dangers in terms of the potential for personal harm. With that end in mind, this article fleshes out an artistically and emotionally oriented approach to the totalizing extractivism of the Anthropocene as a source of public health problems, not least the COVID-19 pandemic.

This article builds on insights from both critical heritage studies and Indian Ocean studies to argue that there is a need to delve deeply into how, by whom, and why heritage is practiced. Empirically, the practice of afternoon tea in Penang (Malaysia) provides insights into habits, manners, and customs in order to explore heritage as a social practice. Drawing on ethnographic field research on the island of Penang in Malaysia, this article demonstrates how the multiple forms, as well as the changing production, practice, and preservation, of local cultural heritage are used to strategically and situationally create identities in dependence of the “other” and in response to a national heritage narrative. In contrast to what is nowadays often considered a colonial vestige, I maintain that these cultural heritage elements are not foreign but part of specific local cultural heritages.

The studies on Polish francophone literature put an emphasis on a selected group of authors (Potocki, Mickiewicz, Krasiński) and on some literary genres (diary and travelogue). The aim of this paper is to study the work of a lesser-known feminine writer, Anna Nakwaska, member of cosmopolitan literary milieu and author of several short stories and novels, written in French. Applying selected concepts of spatial literary studies, the first part of the article proposes to perceive the publishing strategies of Nakwaska as a tool for introducing Polish feminine literature in a broader European context. In the second place, the study of some Nakwaska’s short stories show her interest for a literary presentation of several geographical problems, including demography (put in the context of antisemitism) and regional ecology. The use of Polish toponymy brings a foreignization of the francophone fiction.

Carl Sauer's The Morphology of Landscape is a foundational text for cultural geography. Instead of focusing on culture, however, this article pays special attention to Sauer's use of phenomenology. Through the lens of German Theory, I detail the debate around areal realism in German geography amongst Carl Ritter, Julius Fröbel, Alexander von Humboldt, and Alfred Hettner leading up to The Morphology of Landscape. By reconstructing the onto-epistemological problem that Sauer's invocation of phenomenology responds to, I extrapolate a Sauerian phenomenology for both physical and human geography. [ABSTRACT FROM AUTHOR]

The article reports on Téa Mutonji's debut short story collection, Shut Up You're Pretty, which explores the coming-of-age journey of Loli, a Black Canadian woman grappling with her identity amid systemic anti-Black racism in Toronto's Scarborough. Topics include the intersections of cultural geography and Black womanhood, the effects of racialized and gendered experiences on Loli's emotional landscape, and the narrative techniques that highlight the unspoken traumas within her life.

This thorough investigation uses archaeology to uncover the nuanced elements of Confucian schooling. The study discovers intriguing results using a thorough methodology that incorporates geographical analysis, archival research, and regression analysis. The study reveals a strong association between later chronological periods and the abundance of Confucian educational sites in terms of temporal insights. This represents the Confucian educational system's continuing strength through out the ages, a narrative meticulously revealed via the preservation of ancient artefacts through archaeology. The importance of cultural context becomes clear, revealing the intricate connection between Confucianism and the environment in which it developed. The incorporation of Confucian principles into cultures and how they changed and evolved in response to cultural developments are clearly illustrated through archaeological artefacts and analysis. As archaeology brings real artefacts to life and provides glimpses into the instruments, writings, and lessons that molded previous generations of researchers, material culture assumes center stage. The study also investigates the intricate interaction between external forces and regional dynamics. The geographical elements and architecture that affected the foundation and expansion of Confucian educational sites are revealed by archaeology. In essence, this study emphasizes how crucial archaeology is to uncovering the treasures of Confucian education, protecting its heritage, and better understanding its continuing influence on society and education. [ABSTRACT FROM AUTHOR]

Walking was an essential part of John Stuart Mill's education, working life, and leisure. As a boy, James Mill schooled his son on daily walks; as an adult, Mill made an 11-mile round trip across London on foot to work and back each day; for recreation he went on walking tours; his passion for botany led him to walk regularly in rural Britain; later in life he undertook walking tours across France, Spain, Italy, Greece, and Turkey. Mill, in short, was 'a great pedestrian'. But this aspect of his life remains under appreciated by historians. By combining insights from the history of emotions, cultural history, and cultural geography, with the burgeoning literature on the significance of walking, this article will demonstrate that Mill's walking – including where he walked, and how he walked – is not only worthy of attention, but can help us to better understand both his identity and his thought. The article not only connects Mill to the peripatetic and romantic pedestrian traditions, but also seeks to demonstrate that walking aided the process, and helped to shape the content, of Mill's philosophy. In particular, the article argues that an appreciation of Mill's walking can contribute to the development of a new perspective on the thorny question of Mill's understanding of higher and lower pleasures. [ABSTRACT FROM AUTHOR]

Since one of cultural geography's aims is to understand how human cultures influence the landscape, the geobiography of a modest artifact can be a readable clue concerning a larger cultural context. This article discusses how diasporic cultural mobility finds its way from the place of origin to the place of settlement. The story begins in Soviet Russia in the twilight of the 1930s when the Red Revolution has driven many people to flee their homeland and continues in Iran before and during World War II. A family of White emigrants from Ukraine came to Iran in the 1930s. They tried to relive sweet memories of distant years in the village of Damavand outside Tehran by finding a Russian-style summer residence, 'dacha', in the context of Iranian culture and geographical territory. In late Summer 1941, a taxi driver entrusted an old engraved copper pot to them as a guarantee to return and take them to Tehran, which Allied forces had occupied. Four generations have continuously cared for this unbreakable relic, whose story, valued much more than the object itself, illustrates the cultural dynamics of migration in the form of portable property. A geobiographical approach helps us better understand diasporic cultural practices in a new socio-cultural context: 1930s–40s Iran. [ABSTRACT FROM AUTHOR]

As a result of the materialist (re-)turn in cultural geography and beyond, an exceptionally broad variety of matters and things has been taken into scholarly consideration. In spite of this rich and still rapidly expanding work, however, almost no attention has been paid to one of our most mundane, most everyday material objects – brick. Therefore, on the example of Hungarian 'stamped bricks', this paper shows how the whole spectrum of the 'social' might be represented in an utterly material form, on bricks – including ideology, politics, class relations, religion and spirituality, naturecultures, even sexuality. Connected to these, as the main theoretical contributions of the paper, I develop two arguments. First, I posit that in contrast to most representations, the ones on stamped bricks are 'normally' hidden. Second, I also argue that as thick and solid as bricks are, at the same time they may also be as highly sensitive litmus papers of changing societal conditions and relations. Hence, based on the examples of the paper, stamped bricks are presented as hidden socio-material entanglements. [ABSTRACT FROM AUTHOR]

Restored ecosystems are compelling cultural landscapes. While ecological restoration is commonly posed as the re-creation of historic ecosystem states on damaged landscapes, restoration practices iteratively reshape notions of normativity, historicity, and the human role in proliferating biodiversity. They do so by transgressing entrenched conceptual boundaries such as nature/culture and mind/body. In this article, I examine a restoration project in the Midwestern US to theorize restored ecosystems as instructive cultural landscapes. I focus on three restoration practices which are shaped by (1) participants' embodied experiences with the landscape and (2) the mediation of embodied experience through ecological theories and social dynamics of the project. I argue that a focus on embodied restoration practices offers opportunities to simultaneously employ discursive-materialist and non-representational approaches to cultural landscape geography. By conceptualizing ecological assemblages as self-assembling and autonomous, the project leaders give authority to the landscape to define how restorationists should engage with nonhuman inhabitants. This discourse facilitates restoration practices that rely on embodied experiences which are both non-representational and discursive. Finally, using ecosystem restoration as an example, I discuss how geographers might benefit from engaging with subjects, or events that are constituted by seemingly incongruous actors and concepts. These interstitial assemblages can serve as the basis for creating new worlds. [ABSTRACT FROM AUTHOR]

Published in 2022 by Pilar del Río, "A intuição da ilha: os dias de José Saramago em Lanzarote" constitutes a unique and highly sensitive book. Positioned among the genres of biography, chronicle, and diary, amidst events experienced in the Casa -- as spelled by the author -- the narrative encompasses the writing of several novels, many critically acclaimed, the explorations of the volcanic island, culminating in encounters with renowned writers such as Carlos Fuentes and Ernesto Sábado, as well as figures like Sebastião Salgado. The work vividly and skillfully recounts the last 18 years of Saramago, precisely from 1992 to 2010, in Tías, in the southern part of the island, near Morocco's coast. The objective of this investigation is to bring forth Saramago's affective experience through the eyes of his partner and constant companion, exploring how his topophilic relationship with Lanzarote influenced the writing of several of his novels and how the freedom acquired on the island -- its expansiveness -- allowed for the attainment of epiphanic moments. The theoretical framework for this study will draw on the Humanistic Cultural Geography, based on phenomenology, with contributions from Bachelard (2008), Tuan (2012; 2013), Dardel (2011), and Relph (2012), as well as specific reflections on Saramago's production found in the works of Reis (1998) and Aguilera (2008). [ABSTRACT FROM AUTHOR]

For cultural geographers, weather is primarily known through the body. Cultural geographers employ sensual ethnographies, diaries, interviews and visual methods to understand how weather is differentially felt. Somewhat lacking are cultural geographical accounts of weather as data: how weather is mapped, indexed and modelled with consequences not only for science but also for vernacular weather-worlds. In contrast, a growing set of artistic projects are experimenting with scientific practices that measure, modify, and produce our weather. Taking inspiration from these creative practices, this paper explores the intersection of weather as body, and weather as machine, as part of a current of transdisciplinary work I call the elemental geohumanities. Drawing from international cultural programmes such as the World Weather Network and employing vignettes from the open-weather archive, I advance a critical framework for thinking at the interface of embodied weather and "weather engines" for cultural geography and the geohumanities. [ABSTRACT FROM AUTHOR]

The successful Brazilian fictional film The Second Mother (Que horas ela volta?, 2015), directed by Anna Muylaert, illustrates that mobility is chiefly limited or stagnant for the main character, Val (Regina Case), a live-in racialised female domestic labourer who migrates from the Brazilian northeast to the southeast to work in the house of a wealthy family in São Paulo. However, the film subtly shapes Val's mobility as a more active, unrestrained experience once her daughter arrives in town ten years later. My goal is to understand the fundamental factors influencing Val's range of motions. Building upon on the cultural geography notion of mobility as a socially produced movement of time and space, I look at how control over Val's ability to move derives from the embodiment of practices of power built on derogatory discourses around the ideas of the doméstica ("maid") and the domestic spatial and interpersonal emotional relations ingrained in class, gender, and the racial dimensions of Brazil's former colonial, plantation-based patriarchal society. On the other hand, Val begins to disembody the powerful practices that previously controlled her mobility. I argue that the spatial, social, emotional, and bodily mobility gained by Val, echoing the Brazilian period of empowerment for the working classes, reflects gains from law such as PEC das Domésticas EC 72/2013 and Lei Complementar 150/2015. [ABSTRACT FROM AUTHOR]

Copyright of Geopolitica(s): Revista de Estudios Sobre Espacio y Poder is the property of Universidad Complutense de Madrid 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.)

Crime fiction, a frequently translated and highly translatable literary genre, has generated perspectives on the global and the local in ways that shape cartographies of world literature. The Indonesian novel 24 Hours with Gaspar by Sabda Armandio is a case study for how specific texts within the genre can serve as points of departure for theorizing cultural geography in an imaginative mode. Analyzing Gaspar through three spatial optics, this paper considers the novel's global influences, the elements that fall into relief as local in translation, and – by attending to patterns of movement and contact that complicate place-based perspectives – the archipelagic qualities of the text. By imagining this alternative conception of literary space, Armandio's novel recasts the contemporary global novel as the product of contact, mobility, and linguistic and material flows rather than sites of static national or regional identity. [ABSTRACT FROM AUTHOR]

Contemporary migration studies in cultural geography emphasize place-based approaches, recognizing the relational and contextual nature of belonging, especially as these are nested within material and symbolic structures of racial inequality. This article highlights the role of precarious legal status, focusing on undocumented immigrant young adults who grew up in the United States, to examine subjective experiences of place-making and belonging in situations of heightened visibility, deportability and vulnerability. We analyze 56 interviews with undocumented immigrant young adults, predominantly from Latin America, collected in Central Florida. Findings focus on themes linked to shared experiences of vulnerability due to illegality and visibility: (1) belonging in co-ethnic/co-legal neighborhoods, (2) ethnic and racial tensions, (3) neighborhood (in)security and safety, and (4) mutual assistantance and support among neighbors. In addition to poverty, poor infrastructure, and lack of safety, many neighborhoods in which undocumented youth grow up are characterized by racial and ethnic divisions. Our findings contribute an analysis of how undocumented migrants experience place as intersecting with broader patterns of race and ethnicity, and point to the importance of "co-legal status". This extension of the concept of co-ethnicity references shared experience of illegality as it relates to place-making for legally precarious individuals. [ABSTRACT FROM AUTHOR]

This article explores hydrophilia, humans' affective ties with water, through the development of a public storytelling methodology for exploring fluvial senses of place and expanding the fluvial imagination through the art of listening. This 'watershed storytelling' methodology was developed at the confluence of public cultural geographies, the environmental humanities, and oral history in response to calls for greater aesthetic engagement with fluvial landscapes and more inclusive ways of doing oral environmental history. In the absence of tangible bodies of water, we suggest that dialogic listening spaces can generate moments of perceptible feelings of connection, to others and place, through water. We call this affective event a 'hydrophilic encounter,' we believe it can open empathic capacities to feel, sense, and imagine our interconnectedness through water and place. We share this methodology as one route to publicly facilitate hydrophilic encounters, inviting readers to replicate and adapt this public geography practice within diverse communities interested in engaging public sentiments on the importance of water within regional and global contexts. [ABSTRACT FROM AUTHOR]

The minstrels, who greatly contributed to the formation and shaping of the national culture, played an exceptional role in keeping this tradition alive and carrying it on to the future. The epic and folk narratives from the minstrelsy tradition is a very important heritage in terms of reflecting national culture and history. The recitation of these literary genres in which verses are often used requires really good memory. We should be grateful to minstrels that such epic and folk narratives have been passed on from generation to generation and have reached the present day. The minstrels recited these literary genres combining elements of music, poetry, prose and theatre. The golden age of the minstrel art within the Turkic cultural geography was in the 16th-17th centuries, and especially many folk narratives appeared in the 19th century. The Azerbaijani minstrelsy tradition, which includes regions such as Irevan, Goyçe, Borçalı, Karabağ, Şirvan, Derbent, as well as Karadağ - Tebriz, Urmiye, Horasan, Kaşkay, Zencan, Save, is an important cultural treasure of Turkish folk literature. Göyçe, one of the important centers of the Azerbaijani minstrelsy tradition in the 19th century, brought great masters such as Ak Ashik (Allahverdi), Ashik Ali and AshikAlesker to the Azerbaijani Turkish minstrelsy tradition. Ashik Ali from Göyçe is known as one of the longest-lived minstrels who was born at the beginning of the 19th century. The widest information about the life and artistic activities of the minstrel is contained in the folk narrative called "Âşık Ali'nin Türkiye Seferi" (Ashik Ali's Journey to Türkiye). The existence of versions and variants characteristic for epics and folk tales is valid for this literary work as well. Three texts of "Âşık Ali'nin Türkiye Seferi" were identified by us, and the term "variant" is used in our study for these three texts, which are not very similar to each other. So far, only one option has been mentioned on this subject, and no comparisons have been made between the three options we have discussed. According to the edition year, the first of the variants was narrated by Ashik Imran Hasanov and Ashik Mahmud Memmedov, the second by Ashik Hacı Bayramov and the third by Ashik Gulu. In our study, information about Ashik Ali has been given and in order to introduce the narratives, a detailed summary of the first variant published in the Cyrillic alphabet has been provided. The variants have been named after the minstrels who narrated them, the differences between the three variants and new information have been identified, based on which their main features have been explained. In order to enable us to see the differences between the variants more clearly and to introduce the verse part that is an important basic element of the narrative, the poem "Ağrı Dağı" has been studied separately. In the narrative that mentions Ashik Ikbal (Yığval) and Ashik Esmer from Türkiye there are also references to such regions as Agri, Iğdır, Kağızman, Kars, Sarıkamış, Erzurum, Muş and Istanbul. From this narrative, we can also see that Ashik Ali knew such masters as Yunus Emre, Karacaoğlan, Dadaloğlu, Pir Sultan Abdal, Ashik Ömer, Ashik Emrah, Öysüz Dede, Kayıkçı Kul Mustafa, Kul Mehmet, Kul Himmet and Ashik Hasan and knew their poems by heart. In this direction, the other aim of the study is to draw attention to the close ties of the minstrelsy tradition of Azerbaijan and Türkiye in the 19th century in the context of "Âşık Ali'nin Türkiye Seferi" (Ashik Ali's Journey to Türkiye). [ABSTRACT FROM AUTHOR]

This article focuses on the notion of bio-surveillance in Kiran Desai's The Inheritance of Loss (2006) from the perspectives of Ajana and Foucault. It tries to discuss why postcolonial journeying, despite its reputation for upsetting the old colonial paradigms of cultural demarcations, has ended up in the invisible biocitizenship of diasporic figures. To this end, the article elaborates on the biometric measures, ranging from the classic model of Anthropometry to the most advanced biometric technologies, and their deployment at the service of securitization in the center of empire. It is argued that these measures, by keeping the colonial paradigm of otherization intact, have divided society into friends / enemies and, later, reduced the latter into the bare life of invisible biocitizenship. Hence, it can be remarked that postcolonial journeying, despite its apparent dissolution of meta-narratives of identity or cultural geography, underpins the 'us-versus-them' binary and proves immobilizing. This means that the open-gate policy cannot wipe out the racist blemish from the West's reputation since the racism which roots in bodily features (including skin) conducts identity, citizenship, and immigration policies. Hence, racial minorities are always the other, even though their bodies are subject to change. [ABSTRACT FROM AUTHOR]

The concept of the 'shifting baseline syndrome' has assisted researchers in understanding how expectations for the health of the environment deteriorate, despite known, often widespread, and significant impacts from human activities. The concept has been used to demonstrate that more accurate assessment of historical ecosystem decline can be achieved by balancing contemporary perceptions with other sorts of evidence, and is now widely referred to in studies assessing environmental change.The potential of this concept as a model for examining and addressing complex and multidimensional social‐ecological interactions, however, is underexplored and current approaches have limitations.We perceive the shifting baseline syndrome as a rare working example of a 'connective concept' that can work across fields of science, the humanities and others and that re‐envisioning the concept in this way would assist us to establish more complete, true and reflective environmental baselines.Through our diverse author team, from a range of disciplines, geographies and cultural backgrounds, we identify gaps in current knowledge of the shifting baseline syndrome concept, its use and its effects, and describe several approaches that could be taken to improve investigations and capitalise on the connectivity that it fosters. This re‐envisioning could support a more informed and just way forward in addressing global environmental change. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog. [ABSTRACT FROM AUTHOR]