Nightlife

Between the gangsters, the beautiful girls, the vibrant nightlife and the gigantic scale of the city itself, full of its diverse millions and their struggles, the lurid and colorful world of Bangkok's notorious nightlife is brought to life in Chris Coles' series of Expressionist-style paintings. Broad sweeping lines and strong contrasting colors dominate in these artworks, portraying a chaotic edgy world of colliding intention and misplaced desire - lives out of balance, male-female compulsion, alienation and disassociation. At once beautiful and frightening, this collection of paintings is a vibrant celebration of the pyschedelic Bangkok Night and its many shades of noir...

Geographies of the night. This intervention invites us to explore "geographies of the night" at multiple levels, in different contexts and through different approaches. If this project seeks to map out the geographies of a particular astronomical moment in the 24-hour cycle, it also aims to reflect on the emergence of a specific branch of the discipline, one with its own concepts, methods and tools. This is both a reflection "on" the night, "with" and "through" geography and an interrogation of geography from the perspective of night. In this article, we will begin by tracing the pressures which act upon the night and have made it a present-day concern, a preoccupation of public policy and an object of research in geography and across the social sciences and humanities. In a second movement, we will analyse research on the night within the discipline and trace the emergence of an interdisciplinary field of research: "night stud-ies". Finally, we will explore the possible contributions of a "night" turn for geography. From such a perspective, the night is simultaneously a matter, an infrastructure, an object, an environment, an ambiance and a generator of research.

This research aims to compare the needs of nightclub and bar customers from two very different markets-the existing and well-established British late-night economy and emerging and developing Polish market by examining customer preferences towards the servicescape and service offerings provided by such venues in both countries. The findings point to the significant similarities and differences between British and Polish club goers, indicating the importance of various elements of the servicescape in influencing customer decisions to enter a venue. These findings can assist mainstream venues in the UK and Poland improve their competitive position by understanding and then providing both groups of customers with service offerings that match their preferences.

According to historians Alain Cabantous and Chris Otter the introduction of Night lights allowed for the
political governance of societies to be modernized. In particular, street lighting made possible the control of
public spaces in general. Festive illumination promoted disciplining through distraction. Illumination of
certain places and buildings promoted identifying with values and norms important for the political power in
place.
After World War II, the Communist parties of Central and Eastern Europe set out to establish a new social
order, which would be based on values and rhythms radically different from those the western societies. How
did these efforts affect night-time illumination? How did the Communist party of Czechoslovakia express its
governance through the illumination of the night city? Did it produce something we might call a “socialist
night”? These issues are addressed through an analysis of audio-visual texts, technical and economical
indicators and institutional sources, and through methodological frameworks based in the work of Michel
Foucault and Henri Lefebvre.

Recent researches have underlined that, despite local specificities, the degree of residential segregation in Southern European cities is generally low, somehow confirming long time assumptions. This paper however argues that other forms of spatial segregation might be at work and should be taken into account to investigate social exclusion in daily life. Indeed, by considering not only where people have their home but also which urban spaces they use in their free time, the picture may change. In a frame, such as that of contemporary cities, where consumption has acquired a central role and it is overloaded with multiple layers of social meanings, the emergence of landscapes of consumption catering for specific segments of the urban population may play a key role in shaping new forms of exclusion. To develop this argument, the paper focuses on the city of Turin (Italy) and analyses the case of San Salvario, a central neighbourhood that, while being mixed in its demographic composition, presents patterns of segregation in the use and accessibility of public spaces, mainly due to the spatial disposition of spaces of consumption.

La nuit n’est pas un espace-temps inexploré par le géographe [Deleuil, 1994 ; Fiori, 2000 ; Mosser et Devars, 2000 ; Paquot, 2000 ; Gwiazdzinski, 2002, 2005 ; Mos- ser, 2003, 2005, 2007 ; Mallet, 2009], mais il reste jeune et nécessite donc d’être observé, afin d’être cerné, dans une globalité parfois déroutante, mais souvent sti- mulante. Si la nuit, et plus spécifiquement la nuit urbaine, a effectivement été ap- préhendée par le chercheur, il s’agit souvent – encore aujourd’hui – d’analyser comment cet espace-temps peut être optimisé dans ses différents usages, notamment par la lumière artificielle qui les accompagne. Prenant le contre-pied de ces démarches, nous proposons ici de montrer le renversement qui s’opère actuelle- ment quant aux considérations de cette lumière artificielle, la faisant passer du statut quasi-exclusif de progrès technologique à celui d’une source de gêne, de nuisance, voire même de pollution.

Face aux difficultés d’émergence de la métropole parisienne et compte-tenu des enjeux économiques, environnementaux, culturels et sociaux, le géographe fait l’hypothèse de la nuit et du tourisme nocturne comme moteurs et laboratoires métropolitains. Au croisement de trois notions en mouvement, il interroge les apports possibles en termes d’innovation et de créativité et explore les retombées plus larges en matière d’urbanisme autour des notions de sens, de temps et de l’esthétique. Enfin il propose de réfléchir de manière prospective à une métropole augmentée par ses marges spatiales et temporelles.

Paris and its metropolitan area face many challenges. Considering the economic, environmental, cultural and social challenges, the geographer theorizes that the night and night tourism are the driving forces of the development and growth of the metropolitan area. At the crossroads of the three changeable concepts, he considers possible benefits of the innovations and creativity in research around the notions of direction, time and esthetics of urban planning. He proposes to reflect on future development of the metropolitan area considering timing and spatial growth.

Les activites du jour colonisent progressivement la nuit de nos villes : industrielles, commerciales, culturelles, festives... La mondialisation economique exerce une pression sur les villes pour qu'elles fonctionnent 24h sur 24 heures, 7 jours sur 7. Entre la ville qui dort, celle qui s'amuse, celle qui travaille, surgissent d'inevitables conflits. Des lors la nuit devient un enjeu politique. Maires de nuit, Etats generaux de la nuit, bureaux des temps...un peu partout des initiatives fleurissent pour que, collectivement, nous fassions jouer notre droit a la ville, notre droit a la nuit.

The public realm could appear in many ways to comprise the varied identity of place influenced by a person or object and culture or environment. The purpose of this paper is to show the leisure behaviour of the urban community in relation to the setting of the urban public park during the night time. Meanwhile, the literature reviews regarding night time social behaviour and the leisure activities of community in urban outdoor spaces are limited. An improved understanding of the relationship between community leisure and an urban public park setting could be used to influence the development of future public park design, to create night time urban outdoor environments to be more conducive for community leisure activity.

Je suis géographe, professeur à l’ENSA de Toulouse après une douzaine d’années à l’Université Grenoble Alpes, et autant entre l’UTBM et l’Université Louis Pasteur à Strasbourg. Je travaille notamment sur les temps de la ville, les rythmes urbains, la mobilité, l’innovation et la nuit. Auparavant, j’ai eu la chance d’exercer mon métier dans l’aménagement et le développement dans différentes collectivités du Nord-Est de la France et de diriger des structures comme des agences d’urbanisme, de développement et même une maison des temps et des mobilités. Mes travaux portent notamment sur la nuit comme dimension oubliée de la ville. Dans le détail, j’ai dirigé de nombreux colloques, programmes de recherche et publié des dizaines d’articles et ouvrages sur la question depuis le milieu des années 90 dont : « La ville 24h/24 »  ; « La nuit en questions »  ; « La nuit dernière frontière de la ville »  ; « Nuits d’Europe. Pour des villes accessibles et hospitalières »  et « Night studies »  en 2020 avec les collègues italien et canadien Marco Maggioli et Will Straw. J’ai eu la chance de pouvoir accompagner de nombreuses villes pour leurs « Etats généraux de la nuit », la mise en place de « Conseils » et « Maires » de nuit, des diagnostics nocturnes mais aussi pour le déploiement de réseaux de transports, de correspondants de nuit ou d’autres services nocturnes.

During the thirty years of opening and reform the drinking bar (jiuba) has become part of the texture of urban Chinese life. The bar has been localized as a conventional setting for social activities including dating, business deals, game playing, and even family outings. The bar is also the site of a class stratification of leisure culture with local, national, and transnational dimensions. Shanghai bar cultures have developed into a patchwork of ethnically mixed and ethnically enclaved sites that allow for a type of flexible cosmopolitanism for those willing and able to negotiate these diverse spaces.

In a world that is constantly awake, illuminated and exposed, there is much to gain from looking into the darkness of times past. This fascinating and vivid picture of nocturnal life in Middle Eastern cities shows that the night in the eighteenth-century Ottoman Empire created unique conditions for economic, criminal, political, devotional and leisurely pursuits that were hardly possible during the day. Offering the possibility of livelihood and brotherhood, pleasure and refuge; the darkness allowed confiding, hiding and conspiring - activities which had far-reaching consequences on Ottoman state and society in the early modern period. Instead of dismissing the night as merely a dark corridor between days, As Night Falls demonstrates how fundamental these nocturnal hours have been in shaping the major social, cultural and political processes in the early modern Middle East.

This review describes popular forms of nocturnal leisure in contemporary China and outlines the debates surrounding nightlife and nocturnal leisure in this context. It reviews the related concepts of night-time economy and nightlife, and covers the sociological debates that surround and define these concepts.

This study addresses a lack of holistic understanding of experiential consumption by developing and empirically testing a conceptual model that investigates the process of experiential consumption – antecedents, the experience itself, and emotional responses. We explore Victor Turner’s anthropological concept of the liminoid to create an Experiential Liminoid Consumption (ELC) model, examining the relationships between experiential marketing and consumption constructs. The study adopted a quantitative methodology using a survey method and a sample of students. The conceptual model was analysed using partial least squares (PLS). Conclusions, implications, future directions, and limitations are suggested.

"Rennes et Paris sont des villes dynamiques et ouvertes. Or, elles sont connues et reconnues pour leur vie nocturne : la « rue de la soif » à Rennes, Montmartre à Paris. Le noctambulisme est associé au phénomène de « binge drinking », à la jeunesse et au sentiment d’insécurité. Ces représentations sociales sont issues d’une méconnaissance de la nuit et relayées par les médias.
Nous portons notre intérêt, ici, sur la manière dont les noctambules qualifient l’espace public, le différencient. En faisant appel à une analyse dramaturgique goffmaniene, donc, à une micro-écologie, nous tentons de comprendre l’alignement des conduites dans ces situations sociales.
Notre hypothèse principale est que l’« inattention civile » propre aux interactions dans un milieu urbain, anonymes, est suspendue la nuit et remplacée par une forme sociale hybride entre anonymat et intimité. Pour cela, nous tentons de monter que les noctambules sont hétérogènes, ce qui conduit à une « location » de la situation sociale – via des interactions « focalisées » -. Puis, nous portons notre regard sur l’environnement dans lequel elles prennent place et sur les ressources disponibles dans cet environnement. Ceci conduit à une « location » de la situation spatiale.
Entre clairs et obscurs, visible et invisible, la nuit urbaine nous révèle ses mystères à travers cette étude. Elle pourrait être prolongée en thèse afin d’affiner la théorie de Goffman, en introduisant la dimension temporelle. Cette théorisation des relations de face-à-face en public ne serait valable qu’en journée."

Après les travaux pionniers de la fin des années 90, un nouveau champ de recherches, celui des “Night studies” émerge et se structure peu à peu associant notamment des historiens, des géographes, des urbanistes, des sociologues, des économistes, des anthropologues, des ethnologues, des philosophes, des biologistes, des spécialistes de la culture et de la communication, des politologues, des architectes, des artistes et des praticiens. Partout dans le monde, les colloques, séminaires, travaux de recherche, thèses et expositions sur la nuit se multiplient explorant souvent de manière interdisciplinaire les limites de la nuit urbaine, la colonisation, l’insécurité, la gouvernance, les politiques publiques, les aménagements, la qualité de vie, la cohabitation, les plans lumière, le paysage, les mobilités, les représentations, la cartographie, l’innovation, le marketing.

Deriving pleasure and meaning from one’s job is especially potent in the cultural industries, where workers routinely sacrifice monetary rewards, stability, and tidier careers for the nonmonetary benefits of self-expression, autonomy and contribution to the greater good. Cultural labor markets are consequently characterized by the continual churning of its workforce; the lure of “cool” employment attracts an oversupply of aspirants while precariousness and routinized work lead to short careers. This article draws on qualitative data to further conceptualize the appeal and limits of nonmonetary rewards over time. Why do workers stay in precarious “cool” jobs? More specifically, how do workers stay committed to their jobs and perform the requisite deep acting for their roles? Through qualitative research on two sets of workers—music industry personnel and craft cocktail bartenders—this article examines patterns in these workers’ “experiential careers.” We identify three strategies cultural workers use to re-enchant their work lives: 1) deep engagement, 2) boundary work, and 3) changing jobs. In doing so, we show how the experiential careers of cultural workers resemble more of a cycle of enchantment than a linear path to exiting the field.

Beginning in the 1980s, bars and dance clubs re-emerged as important zones of intercultural interaction within Shanghai, particularly for expatriates with otherwise little casual social contact with Chinese citizens. Based on interviews with bar- and clubowners and customers, and on field-notes from participant observation over the last 15 years, this historical ethnography describes the changing organisation of the ethnosexual contact zone of the nightlife. Nightlife is a context in which casual interactions among foreign travellers, sojourners and settlers and the increasingly mobile People's Republic of China (PRC) citizens are common and relatively spontaneous. Despite the complexities of these interactions, the ethnographic evidence here points to the continued relevance of postcolonial racial categories in which a struggle for gendered status within the nightscape is described as a competition between a dominant but declining Global Whiteness and a rising Global Chinese racial identity. This mapping of a fractious global nightscape challenges the idea of a seamless transnational capitalist class, and instead points to racial and gendered sexual competition as an important feature of the leisure culture of transnational mobile elites.

Le court terme hurlant ne doit pas occulter le long terme silencieux Edgar Pisani Le temps « synthèse progressive d'un haut niveau de complexité » (Elias, 1996) est longtemps resté une dimension peu abordée dans l'action publique urbaine et les politiques publiques en général. Il s'agit ici d'aborder les interactions entre les évolutions temporelles de ce dernier quart de siècle et l'action publique urbaine. L'approche concerne à la fois la modification du rapport au temps sur le long terme et la prise en compte du temporaire dans un contexte de « territorialisation » des politiques publiques (Faure, Négrier, 2007), de transition et d'incertitude (Chalas, Soubeyran, 2009).

A campy, lesbian "minimagazine" : during three years of the late 1990's, Housewife was produced by Dana Wyse and Axelle Le Dauphin for the [in]famous "Pulp" Club in Paris. Along with the schedule of events, it delivered monthly a constellation of words and  images, of commonplaces, citations, collages and gossips, which drew a queer community in the the manner of a "cut up", to quote Gysin and Burroughs.  This text was produced for the anthology "Miroir/Miroirs ‑ Numero 4 Plus Gouine La Vie ? Politiques Des Representations ", edited by Natacha Chetcuti & Nelly Quemener in 2015.

Night studies. Crossing glances at the new faces of the night
The night, in which key issues of economic, political, environmental  and social importance are crystallized, is subject to ever-growing pressures.  At its deepest levels, society is  redefining its nycthemeral rhythns, its cycles of day and night.  More and more human activities are shifting towards the night, producing a new space of work and leisure.  As they cast off natural constraints, our cities are being remade, by ways of life which are ever more desynchronized, marked by a reduction in work time and by new technologies of lighting and communication.  The last three decades have witnessed an ongoing colonization of the night by human activity.  As time expands, beyond the limits of the day, so the night imposes itself upon the reality of the day, for better (through parties and festive events) or for worse (through urban violence, conflict, insecurity).
After pioneering work at the end of the 1990s, a new field of research has emerged – “Night Studies,” bringing together historians, urbanists, sociologists, economists, anthropologists, ethnologists, philosophers, biologists, specialists in culture and communication, political scientists, architects, artists and practitioners of all kinds.  Around the world, conferences, seminars, research projects, theses and exhibitions focussing on the night have proliferated.  In interdisciplinary fashion, these have explored the boundaries of the urban night, its colonization by the day, and its connections to colonization, insecurity, governance, public policy and planning, quality of life, cohabitation, lighting plans, landscapes, mobility, representation, mapping, innovation and marketing.

Night studies. Regards croisés sur les nouveaux visages de la nuit
Les pressions s’accentuent sur la nuit qui cristallise des enjeux économiques, politiques, environnementaux et sociaux fondamentaux. La société redéfinit en profondeur ses nycthémères. Progressivement les activités humaines se déploient vers la nuit et recomposent un nouvel espace de travail et de loisirs. S’émancipant des contraintes naturelles, nos métropoles s’animent sous l’influence de modes de vie de plus en plus désynchronisés, de la réduction du temps de travail ou des nouvelles technologies d’éclairage et de communication. Depuis une trentaine d’années, on assiste à une colonisation progressive de la nuit par les activités humaines. Conséquence de ces mouvements d’expansion au-delà de la limite du jour, la nuit s’est imposée dans l’actualité du jour pour le meilleur (fêtes, événements…) et pour le pire (violences urbaines, conflits, insécurité…).
Après les travaux pionniers de la fin des années 90, un nouveau champ de recherches, celui des “Night studies” émerge et se structure peu à peu associant notamment des historiens, des géographes, des urbanistes, des sociologues, des économistes, des anthropologues, des ethnologues, des philosophes, des biologistes, des spécialistes de la culture et de la communication, des politologues, des architectes, des artistes et des praticiens. Partout dans le monde, les colloques, séminaires, travaux de recherche, thèses et expositions sur la nuit se multiplient explorant souvent de manière interdisciplinaire les limites de la nuit urbaine, la colonisation, l’insécurité, la gouvernance, les politiques publiques, les aménagements, la qualité de vie, la cohabitation, les plans lumière, le paysage, les mobilités, les représentations, la cartographie, l’innovation, le marketing.


Sguardi incrociati sui nuovi volti della notte
Le pressioni esercitate sulla notte, che cristallizzano questioni economiche, politiche, ambientali e sociali fondamentali, aumentano sempre più. Le società ridefiniscono profondamente i propri ritmi nictemerali e le attività umane si spostano progressivamente verso la notte ricomponendo nuovi spazi per il lavoro e il tempo libero. Emancipandosi dai vincoli naturali, le nostre metropoli si animano sotto l’influenza di stili di vita sempre più desincronizzati, di orari di lavoro più brevi e di nuove tecnologie di illuminazione e comunicazione. Negli ultimi trent’anni circa, la notte è stata gradualmente colonizzata dalle attività umane e l’esito di questo movimento di espansione oltre i limiti del giorno, è che la notte si è imposta nell’attualità del giorno per i migliori accadimenti (feste, eventi, ecc.) così come per i peggiori (violenza urbana, conflitti, insicurezza...).
Dopo i lavori pionieristici della fine degli anni Novanta è emerso, e ha preso forma, un nuovo campo di ricerca, quello dei “Night studies”, che riunisce storici, geografi, urbanisti, sociologi, economisti, antropologi, etnologi, filosofi, biologi, specialisti della cultura e della comunicazione, politologi, architetti, artisti e professionisti. In tutto il mondo si moltiplicano convegni, seminari, ricerche, tesi e mostre che esplorano, spesso in modo interdisciplinare, i limiti della notte urbana, la colonizzazione, l’insicurezza, la governance, le politiche pubbliche, lo sviluppo, la qualità della vita, la convivenza, i progetti di illuminazione, il paesaggio, la mobilità, le rappresentazioni, la cartografia, l’innovazione, il marketing.

In December 2010, nightclubs in Osaka were raided by Japan's police. Such raids quickly spread to Tokyo, and sparked a nationwide crack-down on nightclubs that drew global media attention to the fact that-unbeknownst to many Japanese-it was illegal during Japan's post-Second World War period to dance due to the arcane sex-business related legislation of fueih o. This was remedied in June 2016 through reforms to fueih o brought about by a vociferous civil society campaign. This article evaluates both the crackdown and the ensuring reforms, to reveal the global politico-economic structures underlying them. Through this conceptual lens, rather than the prevailing media driven tendency to paint Japan as 'weird' and as the 'no dancing' country , Japan's 2010 crackdown and the 2016 reforms can actually be viewed as conforming to various global level power shifts; shifts that also help to evaluate how significant the latest reforms have been. The real issue therefore, and which this article attempts to explore, is the use of the Japanese case as the entry point into rather more worrying global power shifts that seek to control night-spaces, regulate civil society, and modulate the human body through, for instance, dancing. Nightclubs are a sociological 'canary in the coalmine' portent of wider trends, as is Japan's relationship with them.

Este trabajo forma parte de un repertorio más amplio que aborda el estudio de la cultura nocturna como uno de los vectores en torno a los cuales se articula la jotería. Fusionando el trabajo de Carlos Monsiváis, Deborah Vargas, José Joaquín Blanco, Nancy Cárdenas, Cecilia Sotres, Antonio Marquet y otras artistas, activistas e intelectuales, arguyo que la noche popular es una ecología política.

Keeping the question of what constitutes the “underground” open, this reading group seeks conceptual tools that are adequate to the task of analyzing the forms of pleasure, community, aesthetics, and politics that take shape in and as queer nightlife. If one aim of the group is to track the conditions of possibility for the resurgence of such scenes in recent years, another is to reckon with the ways that their viability is threatened by a virus that is both novel and all too familiar. Over the past two years, the COVID pandemic has nearly extinguished all in-person queer nightlife in cities, shutting down bars, clubs, illegal warehouse venues, bathhouses, sex parties, as well as rural festivals and gatherings. Already subject to much greater risk of poverty, unemployment, and illness than the general population, queer people who make their living in nightlife (especially trans people and people of color), find themselves in even more precarious circumstances. This is the situation for tens of thousands of producers, DJs, drag performers, dancers, sex workers, promoters, bartenders, drug dealers, graphic artists, set designers, and all those people who temporarily inhabit the worlds fashioned by them. Even for people who are steeped in the arts of the underground and a history of plagues, the COVID pandemic raises the specter of extinction.

Over the course of our five sessions together, we will ask how such queer ecologies are produced and sustained, and what flourishes (or doesn’t) within them. How is queer nightlife being reshaped to accommodate yet another virus that thrives on physical contact, that is hardier than HIV, that dwells on surfaces and infuses the air with its reproductive needs? Which spaces and infrastructures are threatening or nourishing in this moment? Which are being rethought, harnessed, or built? How do queers calculate and reason with risk? How has queer nightlife adapted to hostile and indifferent nature/cultures? How does inequality operate in underground nightlife, and how is it being challenged? How are transformations of the self and the social sought and realized? What kinds of intimacy and care are fostered on the dance floor? What technologies and aesthetics does nightlife afford or demand? Which practices of pleasure and survival might be good to think with now? Our readings are resolutely interdisciplinary, intended to equip us with theories, methods, and vocabularies with which we might construct a history of queer nightlife’s present.

Resumen: En este artículo se va a ofrecer una visión general de lo que supuso la venida de la noche para las gentes de la Edad Media. Así, hemos dividido el artícu-lo en tres puntos a tratar: el aspecto cotidiano, desde las actividades que las personas realizaban en aquellas horas de escasa luz hasta las supersticiones que la caracterizaban; el aspecto diabólico, como escenario de reunión de brujas y demo-nios; y el aspecto religioso, como tiempo de meditación para conocer mejor a Dios. Palabras clave: Noche, Amor, Delito, Superstición, Brujería, Misticismo. THREE VISIONS OF THE MEDIEVAL NIGHT: DAILY, DIABOLICAL AND SPIRITUAL Abstract: This article will provide an overview of what the coming of the night meant to the people of the Middle Ages. So, we have divided the article into three points to be discussed: the everyday aspect, from the activities that people engaged in those hours of low light to the superstitions that characterized it; the diabolical aspect, as the scene of meeting of witches and demons; and the religious aspect, as a time of meditation to know God better.

This guide is written for those interested in developing and expanding the benefits that the evening and night time economy have created around the globe. It is written for mayors and their advisors, economic development
professionals, tourism agencies, cultural bodies and night time
professionals, including owners, operators, artists and managers.
It is also meant for planners, licensing professionals, police, environmental health agencies, chambers of commerce, business improvement districts
and cultural quarters. It includes 11 case studies of cities around the world that are innovating in the way they plan, design and use their spaces after dark.

Depuis l’origine, l’homme n’a eu de cesse de domestiquer la nature et d’étendre son emprise sur l’ensemble de la planète. Dans cette conquête du système monde presque achevée, la nuit urbaine, terra incognita longtemps oubliée par les édiles et les chercheurs, n’a pas encore livré tous ses  secrets.

Il y a pourtant une vie après le jour. Travail en horaires atypiques, soldes de nuit, nocturnes commerciales, illuminations, nuits blanches, transport, pollution lumineuse, nuisances sonores ou violences urbaines:  entre  insécurité et liberté, la nuit s’invite dans notre actualité. Colonisée par les activités du jour, la nuit est désormais soumise à de nouvelles pressions. La ville qui dort, la ville qui travaille et la ville qui s’amuse ne font pas toujours bon ménage. Face  à ces conflits, la nuit doit s’ouvrir à l’investigation scientifique, à la prospective et à la créativité. Ce livre nous invite à une première exploration de l’archipel nocturne, de ses acteurs, de ses limites, de ses centralités, de ses marges et de  ses rythmes. Espace de projet et dernière frontière pour l’homme du XXIe siècle: la nuit a beaucoup de choses à dire au jour.

Le 20 juin 2014, la Ville de Genève dévoile les contours de sa future politique de la nuit. Cette annonce résulte de quatre années de travail soutenues et supervisées principalement par le Département de la culture et du sport de la Ville de Genève (DCS). Ce travail est passé par la réalisation de plusieurs documents, conférences et expérimentations visant à établir un diagnostic sur les nuits genevoises. Ces derniers témoignent d’une dynamique d’institutionnalisation de la nuit dans ses usages culturels à Genève que j’étudie à travers l’analyse des discours et des pratiques d’acteurs.

This paper discusses a combination of written and archaeological evidence for nocturnal activities in the Roman world. It considers methods of measuring the night, where the means of measuring time had to advance beyond the sundial: water clocks, and Ktesibios’ improvements to them, are important here. Lighting is of course essential to many activities taking place at night, and the paper considers the effectiveness and limitations of available lighting technology — both in domestic settings, and in public. The humble oil lamp is a leitmotif in this paper, but we will also consider the rarity or otherwise of urban street lighting, and the infrastructure and organisation required for it.

Lighting in public places enabled other nocturnal activities, both routine and exceptional. Several inscriptions provide evidence for the opening of some public baths at night, and distributions of oil for gymnasia both night and day. Some festivals occurred at night, notably the maiouma, whose popularity spread in late antiquity.

Finally, the paper considers questions of the length of the productive working day, and the extent to which the availability of daylight did nor did not limit economic performance. This includes the evidence for night shifts and round-the-clock working — textual evidence for shift work in mines, iconographic evidence for milling by lamplight; nocturnal traffic in cities, and the question of 24-hour navigation at sea.

Le noctambulisme est un phénomène émergeant dans les villes métropolitaines dynamiques, telles que Paris et Madrid. Sortir en ville la nuit est une pratique démocratisée parmi les jeunes urbains, s’extériorisant des lieux marchands et assimilant en quantité alcool, tabac et drogues. Les représentations sociales négatives font référence
tant à une problématique de santé publique (nommée la « défonce » des jeunes vulnérables), qu’à une problématique morale du bien « vivre ensemble ». La symbolique nocturne accentue ces traits.
La nuit est devenue un enjeu électoral. Analyser la construction de la politique publique de la vie nocturne rend compte du décalage des acteurs en négociation avec le noctambulisme. La légitimation des dispositifs sociotechniques de répression s’effectue au moyen d’une participation publique biaisée, dont les sortants sont absents. Les résidents-plaignants s’attaquent au bruit des terrasses, les exploitants d’établissements défendent le développement économique de leur activité, les institutionnels encouragent l’attractivité touristique nocturne.
Or, ce phénomène social met en lumière la désynchronisation des rythmes sociaux entre eux et des temporalités urbaines, relative à la troisième modernité. Comprendre comment les sortants publicisent en situation cette désynchronisation permet de mettre à jour les
valeurs et normes produites. Il s’agit d’étudier leurs tactiques face à la programmation urbaine, la gestion du stigmate qu’ils portent, les formes de légitimation dans l’investissement ordinaire des nuits urbaines. En leur redonnant la parole, apparaissent des conflits symboliques de cohabitation nocturne, une problématique de reconnaissance
de la jeunesse.

Queer analyses of Bollywood have, for the most part, attended to homosocial scenes and LGBT representation; this essay takes a different approach by tracing the mimicry of screen divas Madhuri Dixit and Sridevi by gay South Asian boys and men. Madhuri and Sridevi are important dance pedagogues in Hindi cinema and have established intimate and embodied relationships with their audiences. Many gay men interviewed for this project in both India and the South Asian diaspora cite these two women as dance inspiration, and the men explain how when they were young they mimicked these actresses. For some of these men, the effeminate gestures they drew from the Bollywood screen were met with praise, but for others they resulted in discipline. The essay imagines the efficacy of returning to these nostalgic film
gestures in adulthood, especially in the eroticized space of the nightclub. Combining film and dance analysis, interview and ethnography, this study maps the gestural language transferred between screen and body and the affective and embodied
politics of dancing like a diva.

In this series of paintings from the Phnom Penh Night, I am following in the footsteps of the great German Expressionists, using distortion and extreme colors to dive below surface “Realism” into a deeper, darker more hidden part of the human experience known as the Phnom Penh Night, a setting filled with tragedy and fear but also a certain poignancy and sometimes a ferocious beauty. The Opening Night at Meta House Gallery in Phnom Penh featured a wonderful live concert performance from Phnom Penh’s KROM Band, starring lead singer/composer Sophea Chamroeun, composer/steel guitarist/vocalist Christopher Minko, Side Guitar and Instrumentalist Jimi Baeck and keyboard artist Mao Sokleap. Bangkok Author Christopher G. Moore also gave a short talk on the SE Asia Noir Movement of writers, poets, musicians, artists and filmmakers who make use of SE Asia’s seemingly infinite abundance of noir material as the setting, inspiration and backdrop for their creative vison and work. Appreciation and thanks to Nico Mesterharm, the Cultural Impraesario behind Meta House and all it’s myriad of programs and cultural events.

Que deviennent nos villes, passée l'agitation de la journée ? Dans nos régions où le non-jour atteint en hiver les deux tiers d'une journée, il doit bien y avoir une vie après le jour.
Un autre espace se met en place avec de nouveaux acteurs. Nous cherchons à appréhender cette dimension oubliée de la ville.


At the end of the day, what happens to our cities ? In our regions, where two-thirds of a day in winter is lost, there must be e life after day. A new scene is set, with new actors. We shall try to come to terms with this forgottent aspect of the city by talking the example Strasbourg, the metropole of Alsace.