Space and Place

Contemporary theorizations of neoliberalism are framed by a false dichotomy between, on the one hand, studies influenced by Foucault in emphasizing neoliberalism as a form of governmentality, and on the other hand, inquiries influenced by Marx in foregrounding neoliberalism as a hegemonic ideology. This article seeks to shine some light on this division in an effort to open up new debates and recast existing ones in such a way that might lead to more flexible understandings of neoliberalism as a discourse. A discourse approach moves theorizations forward by recognizing neoliberalism is neither a ‘top down’ nor ‘bottom up’ phenomena, but rather a circuitous process of socio-spatial transformation.

Phenomenology, Place, Environment, and Architecture:
A Review

David Seamon
Editor, Environmental & Architectural  Phenomenology Newsletter

This review article introduces the reader to the nature of phenomenology and reviews phenomenological research dealing with environmental and architectural concerns. An extensive list of  references is provided at the end of the article.
      A much-abbreviated version of this review appears as “A Way of Seeing People and Place: Phenomenology in Environment-Behavior Research,” published in S. Wapner, J. Demick, T. Yamamoto, and H Minami (Eds.), Theoretical Perspectives in Environment-Behavior Research (pp. 157-78).  New York: Plenum, 2000. This shorter, published version is available here at academi.edu at the following link:

https://www.academia.edu/39758883/A_way_of_seeing_people_and_place_phenomenology_in_environment-behavior_research_2000_

Violence is a confounding concept. It frequently defies explanation and lacks an agreed upon definition. Yet geographers are well positioned to bring greater conceptual clarity to violence by thinking through its intersections with space. In setting the tone for this special issue on Violence and Space we highlight some of the key lines of flight that have shaped geographical thinking on violence. While there are a significant number of geographers interested in the question of violence, the field of ‘geographies of violence’ remains an emerging area of research that deserves greater attention and a more rigorous examination. By emphasizing the spatiality of violence, this special issue aims to contribute to a more sustained conversation on the violent geographies that shape our daily lives, our encounters with institutions, and the various structures that configure our social organization. This introduction is but an initial sketch of what we believe needs to be a much larger and unfolding research agenda dedicated to understanding violence from a geographical perspective.

In this chapter, I encapsulate the complex, shifting relationship between phenomenology and architecture by speaking of an architectural phenomenology, which I tentatively define as the descriptive and interpretive explication of architectural experiences, situations, and meanings as constituted by qualities and features of both the built environment and human life (Otero-Pailos 2012; Seamon 2017). In demonstrating that architectural phenomenology has significant research and design value today, I first describe the phenomenological approach more fully, highlighting two key phenomenological concepts relevant for architectural understanding—lifeworld and natural attitude. Second, I overview the complicated thread of events whereby architects and architectural theorists became interested in phenomenology. Third, I discuss two phenomenological topics that have come to have value for architecture and briefly discuss their significance for architectural thinking: (1) environmental embodiment; and (2) architectural atmospheres. Last, I identify some key criticisms of architectural phenomenology and suggest what value it might have for the future of architecture, particularly in regard to the imminent arrival of virtual reality, virtual places, and virtual buildings.

This paper critically reviews the current status of the concept of distance in human geography in order to argue that recent experimentally-driven work in construal-level theory offers ample opportunities for recasting distance as a key geographical trope. After analysing the four entangled dimensions of distance revealed by construal-level theory (spatial distance; temporal distance; social distance; and hypothetical distance), the paper articulates this research program from experimental psychology with geographical work on non-representational theory, geographical imaginations/imaginative geographies, learning as a geographical process, TimeSpace theorizing, and ontogenetic understandings of space. It is argued that the subjective understanding of distance afforded by construal-level theory can rescue distance from its entrenched association with positivistic geography and spatial analysis. https://doi.org/10.1016/j.geoforum.2016.07.018

The task of studying the impact of social class on physical and mental health involves, among other things, the use of a conceptual toolbox that defines what social class is, establishes how to measure it, and sets criteria that help distinguish it from closely related concepts. One field that has recently witnessed a wealth of theoretical and conceptual research on social class is psychology, but geographers' and sociologists' attitude of diffidence toward this " positivistic " discipline has prevented them from taking advantage of this body of scholarship. This paper aims to highlight some of the most important developments in the psychological study of social class and social mobility that speak to the long-standing concerns of health geographers and sociologists with how social position, perceptions, social comparisons, and class-based identities impact health and well-being.
DOI: https://doi.org/10.1016/j.socscimed.2017.11.037

NOTE: The ideas and examples in this article are now much more fully developed in David Seamon, LIFE TAKES PLACE: PHENOMENOLOGY, LIFEWORLDS, AND PLACEMAKING (London: Routledge, 2018). The most important shift is the author's realizing that genius loci is part of a broader phenomenon that he identifies as "common presence"--"the material and lived 'togetherness' of a place impelled by both its physical and experiential qualities" (Seamon 2018, p. 87). I would ask readers of thIs article to complement their understanding by studying LIFE TAKES PLACE.

ABSTRACT OF ORIGINAL ARTICLE: As recent phenomenological studies have demonstrated (Casey 1997, 2009; Malpas 1999, 2006; Mugerauer 2008; Stefanovic 2000), the phenomenon of place is a multivalent structure sophisticated and complex in its existential constitution. In this chapter, I offer one phenomenological vantage point from which to examine this lived complexity. I contend that, as an integral structure of human life, place can be understood in terms of three dimensions: first, the geographical ensemble—i.e., the material environment, including both its natural and human-made dimensions; second, people-in-place, including individual and group actions, intentions, and meanings; and, third, spirit of place, or genius loci.

Drawing on the conceptual approach of “systematics” developed by the British philosopher J. G. Bennett, I argue that these three dimensions can engage in six different ways, each of which relates to one particular lived mode whereby place contributes to human life. These six modes are: (1) place interaction; (2) place identity; (3) place creation; (4) place intensification; (5) place realization; and (6) place release.

I argue that place identity is important for understanding the nature of place but is complemented by other modes of relationship that together help clarify the complexity and richness of place and place experience.

This special issue addresses the possible connections and mutual benefits of examining together two analytic concepts – memory and periphery. These concepts receive much attention in various scholarly discussions, yet they have done so rather independently from each other. The potential applications and utilities of combining memory and periphery and the epistemic insights they provide for various disciplins are presented in the different contributions to this issue.

Responding to David Harvey’s critique of my paper ‘Why a radical geography must be anarchist’, I once again reiterate the importance of anarchist perspectives in contemporary politics and geographical praxis. In challenging Harvey on the limits to Marx, I urge him to think again about the hidden vanguardism, implied statism, and veiled hierarchy that continue to lurk within the Marxist project, and importantly how these specters constrain both our collective political imagination and the possibilities of radical geography. I am admittedly very critical of Harvey, but I nonetheless refuse to close the door on dialogue between the Black and Red, even in the face of ongoing Marxist ridicule of anarchist politics. Accordingly, I propose an agonistic embrace of a ‘postfraternal’ or ‘postsororal’ politics on the left, where we come to appreciate ongoing conflict as a sign of a healthy leftist milieu. In doing so we can move beyond the misguided idea that all disagreements over strategies, tactics, and organizing methods will ever be resolved. Ultimately, what I have dubbed ‘the condition of postfraternity’ keeps us alert to the continually unfolding possibilities of a thoroughly politicized and forever protean space. By embracing this shifting horizon, not as a static limit to our politics, but as a beautiful enabler of visionary possibilities, the rhizomes of emancipation grow stronger.

Calvert K and Simandan D (2010) Energy, space, and society: a reassessment of the changing landscape of energy production, distribution, and use Journal of Economics and Business Research XVI(1), pp. 13-37.
ABSTRACT: While geography has always mattered for the energy sector, the relative effects of location and distance on the economics of energy regimes are increasing as we begin to deploy more renewable energy technologies. This reintroduction of the friction of distance is leading to an energy landscape that is far different from fossil-based regimes. The new energy paradigm, based as it is upon the physics and the economics of renewable energy, is being reflected in the landscape as distributed, decentralized, and diversified patterns of energy generation. Because the increased use of renewable energy technologies is beginning to change the spatial patterns of political and socioeconomic activities, a thorough understanding of these patterns is crucial to increasing the socio-political acceptability of new technologies and to avoiding the socially costly unintended consequences of policy and investment decisions.  This paper proposes a theoretical foundation upon which economists and economic geographers could scaffold their analyses of the spatial characteristics of the economics of energy use.  To this end, we bring together two complementary conceptualizations of economic geography: firstly, as the study of the effects of location and distance on energy economics, and secondly, as the study of the ways in which political, economic, and technological energy-related practices give rise to particular spatial patterns of socio-economic welfare. We end the paper by developing the concept of energy rationality and showing how it relates to discussions of metarationality, common sense, and wisdom.

In this chapter, I draw on Merleau-Ponty’s philosophy to explore environmental embodiment—the various lived ways, sensorily and motility-wise, that the body in its pre-reflective perceptual presence engages and synchronizes with the world at hand, especially its architectural and environmental aspects. First, I consider Merleau-Ponty’s interpretation of perception, giving particular attention to his claim that perception involves a lived dynamic between perceptual body and world such that aspects of the world—for example, the heavy hardness of a granite block or the cool smoothness of a chrome railing—are known because they immediately evoke in the lived body their experienced qualities.

Second, I consider the architectural and environmental significance of what Merleau-Ponty calls body-subject—pre-reflective corporeal awareness expressed through action and typically in sync with and enmeshed in the physical world in which the action unfolds. I focus on the taken-for-granted sensibility of body-subject to manifest in extended ways over time and space. I ask how routine actions and behaviors of individuals coming together regularly in an environment can transform that environment into a place with a unique dynamic and character—a lived situation I term place ballet. For both perception and body-subject, I consider how qualities of the physical and designable world—for example, materiality, form, and spatiality—contribute to the lived body’s engagement with and actions in the world.

Note: This chapter was written in 2014 for a proposed edited collection on Merleau-Ponty and architecture. Unfortunately, the editors did not find a publisher(though I was never officially informed of this fact). The chapter has been rewritten, revised, and updated; see the above entry: "Merleau-Ponty, Environmental Embodiment, and Place" (2022)
"

""From the frozen landscapes of the Antarctic to the haunted houses of childhood, the memory of places we experience is fundamental to a sense of self. Drawing on influences as diverse as Merleau-Ponty, Freud, and J. G. Ballard, The Memory of Place charts the memorial landscape that is written into the body and its experience of the world. Dylan Trigg’s The Memory of Place offers a lively and original intervention into contemporary debates within “place studies,” an interdisciplinary field at the intersection of philosophy, geography, architecture, urban design, and environmental studies. Through a series of provocative investigations, Trigg analyzes monuments in the representation of public memory; “transitional” contexts, such as airports and highway rest stops; and the “ruins” of both memory and place in sites such as Auschwitz. While developing these original analyses, Trigg engages in thoughtful and innovative ways with the philosophical and literary tradition, from Gaston Bachelard to Pierre Nora, H. P. Lovecraft to Martin Heidegger. Breathing a strange new life into phenomenology, The Memory of Place argues that the eerie disquiet of the uncanny is at the core of the remembering body, and thus of ourselves. The result is a compelling and novel rethinking of memory and place that should spark new conversations across the field of place studies.

Edward S. Casey, Distinguished Professor of Philosophy at Stony Brook University and widely recognized as the leading scholar on phenomenology of place, calls The Memory of Place “genuinely unique and a signal addition to phenomenological literature. It fills a significant gap, and it does so with eloquence and force.” He predicts that Trigg’s book will be “immediately recognized as a major original work in phenomenology.”""

REVIEWS

“Genuinely unique and a signal addition to phenomenological literature … It fills a significant gap, and it does so with eloquence and force.”

— Edward S. Casey, Distinguished Professor of Philosophy, Stony Brook


“This work marks a highly original contribution to the growing interdisciplinary, phenomenological informed, literature examining the nature of place. However, while drawing on phenomenology, this is by no means standard phenomenologically-informed fare. The terrain covered and position arrived at is far weirder and unsettled.”

— Emotion, Space and Society


“Trigg displays an impressive knowledge of the recent literature on place, memory and the uncanny, and the book is worth the effort for those with an interest in where the concept is currently headed…. Trigg’s emphasis on Merleau-Ponty rather than Heidegger for his phenomenology is a master-stroke: Trigg skillfully deploys Merleau-Ponty’s philosophy to transcend the rigid dichotomy between subject and object and thus manages to reveal uncanniness as both a subjective experience.”

— Los Angeles Review of Books


“(The Memory of Place) will be of interest to researchers in philosophy, cultural studies, architectural theory, geography, and environmental studies. Summing Up: Recommended.”

— Choice


“Trigg takes readers on a subtle and nuanced tour that will intrigue philosophers and psychologists as well as students and researchers involved with any of the disciplines that intersect as ‘place studies’ — including architecture, geography, urban planning, and environmental studies.”

— Book News

Radical geographers have been preoccupied with Marxism for four decades, largely ignoring an earlier anarchist tradition that thrived a century before radical geography was claimed as Marxist in the 1970s. When anarchism is considered, it is misused as a synonym for violence or derided as a utopian project. Yet it is incorrect to assume anarchism as a 'project', which instead reflects Marxian thought. Anarchism is more appropriately considered a protean process that perpetually unfolds through the insurrectionary geographies of the everyday and the prefigurative politics of direct action, mutual aid, and voluntary association. Unlike Marxism’s stages of history and revolutionary imperative, which imply an end-state, anarchism appreciates the dynamism of the social world. In staking a renewed anarchist claim for radical geography, I attend to the divisions between Marxism and anarchism as two alternative socialisms, wherein the former positions equality alongside an ongoing flirtation with authoritarianism while the latter maximizes egalitarianism and individual liberty by considering them as mutually reinforcing. Radical geographers would do well to reengage anarchism as there is a vitality to this philosophy that is missing from Marxian analyses that continue to rehash ideas–such as vanguardism and a proletarian dictatorship–that are long past their expiration date.

[The edited volume of which this chapter is a part is now available. Contact the author for a PDF of the published version].

This chapter draws on a phenomenological approach to examine three ways in which buildings work as places: first, as lifeworlds; second, as architectural atmospheres; and, third, as physical and spatial fields sustaining or stymying environmental and place wholeness. Architecture as lifeworld refers to the fact that a building can be understood as a constellation of actions, events, situations, and experiences associated with individuals and groups that use that building. Architecture as atmosphere refers to the fact that a building can be understood to include a certain ineffable character or ambience that contributes to the particularity or uniqueness of that building as a place. Architecture as environmental and place wholeness refers to the fact that a building can be understood as it facilitates or undermines a lived integration and connectedness between architecture and users. This chapter highlights these three themes because they have been given only minimal attention in the growing literature on architectural phenomenology, which can be defined as the phenomenological study of architectural experiences, actions, and meanings as constituted by qualities and features of both the built environment and human life.

Key words: architecture, architectural archetypes, architectural phenomenology, atmosphere, buildings, lifeworlds, natural symbols, pattern languages, phenomenology, place, sense of place, space syntax, spirit of place, wholeness.

Back cover text: Megaprojects and Risk provides the first detailed examination of the phenomenon of megaprojects. It is a fascinating account of how the promoters of multi-billion dollar megaprojects systematically and self-servingly misinform parliaments, the public and the media in order to get projects approved and built. It shows, in unusual depth, how the formula for approval is an unhealthy cocktail of underestimated costs, overestimated revenues, undervalued environmental impacts and overvalued economic development effects. This results in projects that are extremely risky, but where the risk is concealed from MPs, taxpayers and investors. The authors not only explore the problems but also suggest practical solutions drawing on theory, experience and hard, scientific evidence from the several hundred projects in twenty nations and five continents that illustrate the book. Accessibly written, it will be the standard reference for students, scholars, planners, economists, auditors, politicians and interested citizens for many years to come.

In this paper we argue that the use of the communicative theory of Jürgen Habermas in planning theory is problematic because it hampers an understanding of how power shapes planning. We posit an alternative approach based on the power analytics of Michel Foucault which focuses on ‘what is actually done’, as opposed to Habermas’s focus on ‘what should be done’. We discuss how the Foucauldian stance problematises planning, asking difficult questions about the treatment of legitimacy, rationality, knowledge and spatiality. We conclude that Foucault offers a type of analytic planning theory which offers better prospects than does Habermas for those interested in understanding and bringing about democratic social change through planning.

The employment of translocality as a research perspective is currently gaining momentum. A growing number of scholars from different research traditions concerned with the dynamics of mobility, migration and socio-spatial interconnectedness have developed conceptual approaches to the term. They usually build on insights from transnationalism, while at the same time attempting to overcome some of the limitations of this long-established research perspective. As such, translocality is used to describe socio-spatial dynamics, processes of simultaneity and identity formation that transcend boundaries – including but also extending beyond – those of nation states. In this review we trace the emergence of the idea of translocality and summarise the characteristics associated with the term by different authors. We elucidate the underlying notions of mobility and place, and sketch out fields of research where the concept has been employed. On the basis of our findings, we conclude by proposing key areas where a translocal approach has the potential to generate fruitful insights.

The paper discusses Derrida's concept of hospitality which perfectly describes the experience of loosing the sense of feeling at home and reveals the disintegrating entrance of the Otherness into a coherent home space. Jacques Derrida's theory makes it possible to deconstruct the familiar home space, which, however, does not constitute in any case its destruction. Revealing a complex and ambiguous nature of the challenge of hospitality, he perceives the sense of feeling at home as one of the necessary conditions of a stable subject. This is the subject that most fears the Otherness which could disrupt, unsettle their permanent structure and a sense of certainty. Therefore, the Author follows closely the fear of strangeness and the nostalgic longing for the sense of feeling at home as depicted by David Lynch and Michael Haneke in their films. Then he passes on to the field of contemporary art which not only reveals the fact that something has happened to the house we have known so far, but it also allows for creative deconstruction of the feeling at home. The artistic works selected by the Author break the binary oppositions: one’s own/someone else’s, familiar/strange (Jessica Sue Layton), close/distant (Shizuka Yokomizo) and finally the most important one: interior/exterior (Marja Pirilä, Eve Dent).

Megaproject Planning and Management: Essential Readings contains the seminal articles from the growing body of research on megaproject planning and management along with an original introduction by the editor, Bent Flyvbjerg. The leading and most cited authority in the field, Flyvbjerg has used crowdsourcing and 25 years of experience to cherry-pick from several hundred articles and books the writings that define the field. This volume will be an indispensable source for those wishing to speak with authority about how megaprojects are prepared, delivered, and fought over. The target audience is students, academics, practitioners, and media pundits alike, as well as communities affected by megaprojects.

This paper draws on the work of Michel Foucault in order to analyze the constellation of political strategies and power at the US/Mexico border wall. These strategies, however, are incredibly diverse and often directly antagonistic of one another. Thus, this paper argues that in order to make sense of the seemingly multiple and contradictory political strategies deployed in the operation of the US/Mexico border wall, we have to understand the coexistence and intertwinement of at least three distinct types of power at work there: the sovereign exclusion of illegal life, the disciplinary detention of surveilled life, and the biopolitical circulation of migratory life. By doing so this paper offers an original contribution to two major areas of study: in Foucault studies this paper expands the existing literature on Foucault by analyzing the crossroads of power particular to the US/Mexico border wall, which has not yet been done, and in border studies this Foucauldian approach offers a unique political analysis that goes beyond the critique of sovereignty and toward an analysis of coexisting strategies of power.

Place, Memory and Healing: An Archaeology of Anatolian Rock Monuments investigates the complex and deep histories of places, how they served as sites of memory and belonging for local communities over the centuries, and how they were appropriated and monumentalized in the hands of the political elites. Focusing on Anatolian rock monuments carved into the living rock at watery landscapes during the Late Bronze and Early Iron Ages, this book develops an archaeology of place as a theory of cultural landscapes and as an engaged methodology of fieldwork in order to excavate the genealogies of places.

Advocating that archaeology can contribute substantively to the study of places in many fields of research and engagement within the humanities and the social sciences, this book seeks to move beyond the oft-conceived notion of places as fixed and unchanging, and argues that places are always unfinished, emergent, and hybrid. Rock cut monuments of Anatolian antiquity are discussed in the historical and micro-regional context of their making at the time of the Hittite Empire and its aftermath, while the book also investigates how such rock-cut places, springs, and caves are associated with new forms of storytelling, holy figures, miracles, and healing in their post-antique life. Anybody wishing to understand places of cultural significance both archaeologically as well as through current theoretical lenses such as heritage studies, ethnography of landscapes, social memory, embodied and sensory experience of the world, post-colonialism, political ecology, cultural geography, sustainability, and globalization will find the case studies and research within this book a doorway to exploring places in new and rewarding ways.

At the same time that case studies are widely used and have produced canonical texts, it may be observed that the case study as a methodology is generally held in low regard, or is simply ignored, within the academy. For example, only 2 of the 30 top-ranked U.S. graduate programs in political science require a dedicated graduate course in case study or qualitative methods, and a full third of these programs do not even offer such a course. In contrast, all of the top 30 programs offer courses in quantitative methods and almost all of them require training in such methods, often several courses. In identifying this paradox of the case study’s wide use and low regard, Gerring rightly remarks that the case study survives in a “curious methodological limbo,” and that the reason is that the method is poorly understood. In what follows, we will try to resolve Gerring’s paradox and help case study research gain wider use and acceptance.

Anarchism and geography have a long and disjointed history, characterized by towering peaks of intensive intellectual engagement and low troughs of ambivalence and disregard. This paper traces a genealogy of anarchist geographies back to the modern development of anarchism into a distinct political philosophy following the Enlightenment. The initial rise of geographers’ engagement with anarchism occurred at the end of the nineteenth-century, owing to Élisée Reclus and Peter Kropotkin, who developed an emancipatory vision for geography in spite of the discipline’s enchantment with imperialism at that time. The realpolitik of the war years in the first half of the twentieth-century and the subsequent quantitative revolution in geography represent a nadir for anarchist geographies. Yet anarchism was never entirely abandoned by geographical thought and the counterculture movement of the 1970s gave rise to radical geography, which included significant interest in anarchist ideas. Unfortunately another low occurred during the surge of neoliberal politics in the 1980s and early 1990s, but hope springs eternal, and from the late 1990s onward the anti-globalization movement and DIY culture have pushed anarchist geographies into more widespread currency. In reviewing the literature, I hope to alert readers to the ongoing and manifold potential for anarchist geographies to inform both geographical theory and importantly, to give rise to more practice-based imperatives where building solidarities, embracing reciprocity, and engaging in mutual aid with actors and communities beyond the academy speaks to the ‘freedom of geography’ and its latent capacity to shatter its own disciplinary circumscriptions.

This article discusses two contrasting conceptual understandings of place. The approach of analytic relationality interprets places as sets of interconnected parts and their relationships. In contrast, synergistic relationality interprets places as integrated, generative fields, the parts of which are only parts as they both sustain and are sustained by the constitution and dynamism of the particular place as a whole. This article presents one interpretation of place as synergistic relationality by describing six interrelated, generative processes: place interaction, place identity, place release, place realization, place creation, and place intensification. The article considers how concepts and principles relating to space syntax contribute to understanding places as synergistic relationality broadly; and to understanding the six place processes specifically.

In establishing an anarchic framework for understanding public space as a vision for radical democracy, this article proceeds as a theoretical inquiry into how an agonistic public space might become the basis of emancipation. Public space is presented as an opportunity to move beyond the technocratic elitism that often characterizes both civil societies and the neoliberal approach to development, and is further recognized as the battlefield on which the conflicting interests of the world's rich and poor are set. Contributing to the growing recognition that geographies of resistance are relational, where the “global” and the “local” are understood as co-constitutive, a radical democratic ideal grounded in material public space is presented as paramount to repealing archic power in general, and neoliberalism’s exclusionary logic in particular.

""This book investigates the founding and building of cities in the ancient Near East. The creation of new cities was imagined as an ideological project or a divine intervention in the political narratives and mythologies of Near Eastern cultures, often masking the complex processes behind the social production of urban space. During the Early Iron Age (ca. 1200–850 BCE), Assyrian and Syro-Hittite rulers developed a highly performative official discourse that revolved around constructing cities, cultivating landscapes, building watercourses, erecting monuments, and initiating public festivals. This volume combs through archaeological, epigraphic, visual, architectural, and environmental evidence to tell the story of a region from the perspective of its spatial practices, landscape history, and architectural technologies. It argues that the cultural processes of the making of urban spaces shape collective memory and identity as well as sites of political performance and state spectacle.

Excerpt
http://www.cambridge.org/servlet/file/store6/item7256988/version1/9781107027947_excerpt.pdf""

Contemporary geographical thought is constrained by a political economic imagination rooted in binarism, which is exemplified in debates surrounding neoliberalism. Neoliberal proponents call for decentralization and increased capital flows, while Marxists respond by pairing centralization with capitalism’s abrogation. The latter view considers hierarchy necessary, a position that promotes authority and regards horizontal politics as propitious to neoliberalism. Anarchism’s coupling of decentralization with anti-capitalism is dismissed because Marxism cannot accommodate the processuality of prefigurative politics. Marxism demands a revolution with a masterplan, considering horizontality a future objective. Such a temporality ignores the insurrectionary possibilities of the present and implies a politics of waiting. The spatial implications of centralized hierarchy are also questionable, employing a vertical ontology, wherein horizontal organization is deemed inappropriate when ‘jumping scales’. Yet scale represents both a theoretical dis-traction from grounded everyday particularities and a ‘master-signifier’ by providing a point de capiton, or anchoring point, that rests on the exclusion of unconsciousness–the knowledge that is not known¬. Thus the point de capiton is the (Archimedean) point at which an essentialist illusion of fixed meaning is created, as scale is unconscious of geography’s ‘hidden enfolded immensities’. The discourse of scale accordingly dismisses the openness of rhizomic politics by predetermining the political as an arborescent register. Yet the inevitable terra incognita that scalar hierarchies produce becomes a powerful resource for the oppressed, which is why anarchist direct action often proceeds outside of authority’s view. A flat ontology has significant resonance with anarchism, imparting that politics should operate horizontally rather than vertically. This ontological shift suggests that we need not wait for the emergence of a ‘greater’ class-consciousness, as one can immediately disengage capitalism by reorienting economic landscapes in alternative ways. Consequently, a human geography without hierarchy gains significant traction when we reject scale and embrace an anarchist flat ontology.

""This article is an ethnographic study of a 29-kilometer stretch of cross-border highway located in South Albania and linking the city of Gjirokaster with the main checkpoint on the Albanian–Greek border. The road, its politics, and its poetics
constitute an ideal point of entry for an anthropological analysis of contemporary South Albania. The physical and social construction, uses, and perceptions of this road uniquely encapsulate three phenomena that dominate social life in postsocialist South Albania: the transition to a market economy, new nationalisms, and massive emigration (mainly to Greece). Taking this cross-border road section as my main ethnographic
point of reference, I suggest the fruitfulness of further discussion of the relationship between roads, narratives, and anthropology.

[roads, globalization, transnationalism, development, postsocialism, materiality, Albania]""

REFERENCE:: David Seamon, Merleau-Ponty, Lived Body and Place: Toward a Phenomenology of Human Situatedness, a chapter in T. Hünefeldt and A. Schlitte (eds.), Situatedness and Place (pp. 41-66). Cham, Switzerland: Springer, 2018.

ABSTRACT: In this chapter, I draw on French phenomenologist Maurice Merleau-Ponty's understanding of perception and corporeal sensibility to consider the significance of human situatedness as expressed via place and place experience. To illustrate how Merleau-Ponty's conceptual understanding might be applied to real-world place experiences, I draw on two sources of experiential evidence, the first of which is a passage from Colombian writer Gabriel García Márquez's magical-realist novel, One Hundred Years of Solitude (1967/1970). The second source is a set of first-person observations describing events and situations that I happened to take note of during weekday walks between my home and university office over the course of several months. My aim is to use these two narrative accounts as a means to illustrate, via vignettes of everyday human experience, Merleau-Ponty's central concepts of perception, body-subject, and lived embodiment. I contend that these accounts substantiate Merleau-Ponty's phenomenological claims and point to additional significant elements of human situatedness and place experience.

A Portuguese translation of this chapter by Andre Pinto is available here at academia.edu at:

https://www.academia.edu/42134992/Merleau-Ponty_Lived_Body_and_Place_Toward_a_Phenomenology_of_Human_Situatedness_-_Tradu%C3%A7%C3%A3o_em_Portugu%C3%AAs_do_Artigo_de_David_Seamon_2018_

If remembering, feeling, decision-making and other 'psychological' processes are by nature animated or embodied processes, then the geography of embodiment also includes a geography of mind. And if, further, such cognitive and affective processes are distributed and ecological processes, in that they sometimes spread across brain, body, and world, then human minds are partly geographical or environmental in nature. On this view, historically and culturally unique landscapes, architectures, technologies, and ecologies are not always simply external to our mental life, not merely settings and stimuli for thought on the one hand, and (on the other) one of many kinds of thing to think about. Instead, in certain circumstances the places we inhabit can partly constitute the processes and activities of feeling, remembering, and so on.

Despite the new mobilities of early modern English society, significant practices of personal and shared remembering continued to be anchored in experienced place. Even as technologies and strategies for dealing with past and future altered, memory was still richly scaffolded by landscapes, artifacts, architecture, and institutions which all themselves bore the traces of individual and cultural intervention. This essay builds on recent social histories of early modern landscape and memory, to explore the nature of embodied place memory. It also aims at an updated assessment of the historical utility of the idea of distributed cognitive ecologies.

Through imaginative geographies that erase the interconnectedness of the places where violence occurs, the notion that violence is 'irrational' marks particular cultures as ‘other’. Neoliberalism exploits such imaginative geographies in constructing itself as the sole providence of nonviolence and the lone bearer of reason. Proceeding as a ‘civilizing’ project, neoliberalism positions the market as salvationary to putatively ‘irrational’ and ‘violent’ peoples. This theology of neoliberalism produces a discourse that binds violence in place. But while violence sits in places in terms of the way in which we perceive its manifestation as a localized and embodied experience, this very idea is challenged when place is reconsidered as a relational assemblage. What this re-theorization does is open up the supposed fixity, separation, and immutability of place to instead recognize it as always co-constituted by, mediated through, and integrated within the wider experiences of space. Such a radical rethinking of place fundamentally transforms the way we understand violence. No longer confined to its material expression as an isolated and localized event, violence can more appropriately be understood as an unfolding process, derived from the broader geographical phenomena and temporal patterns of the social world.

The distinction between place and non-place has occupied a critical role in both the philosophy of place and human geography for the last 20 years. In a distinction that stems from Marc Augé but is traceable to Edward Relph, " place " is thought as being relationally constructed, laden with meaning, and shaped by a broader history; home being emblematic of place. " Non-place, " on the other hand, is taken to mean places divested of meaning, homogenous, and largely interchangeable ; airports, supermarkets, and prefabricated office complexes being examples. Whilst this distinction has tended to be pervasive and influential in phenomenologi-cal accounts of place, critical analysis on the relation between place and non-place has been sparse. This paper aims to (1) develop an analysis of the distinction, ambiguities , and tensions between place and non-place. (2). To question and interrogate what kind of difference is involved in this distinction. (3). To address the role inter-subjectivity and affectivity plays in the " sense of place. "

Wisdom is at once one of the most elusive and most valued kinds of knowledge. Empirical research shows that, indeed, across cultures, people hope that life experience will eventually make them wiser. The problem is that, to date, the academic study of wisdom and of the processes by which it can be learned has been dominated by psychologists. The first part of the article reviews the state-of-the-art psychological scholarship on wisdom to show how that conceptualization lacks geographical sensitivity and therefore misses some of the crucial geographical mechanisms by which people become wiser. The second part of the article singles out and focuses on one such mechanism, namely, the learning of wisdom through geographical dislocations. By drawing on insights from the study of international migration, exile, and transculturation in postcolonial contexts, the final part of the article suggests specific learning processes that might strengthen the hypothesis that geographical dislocations and the attendant cross-cultural experiences they generate are often conducive to wisdom. La sabiduría es a la vez uno de los tipos de conocimiento más esquivos y más valorados. La investigací on empírica en verdad muestra que en todas las culturas la gente espera que la experiencia de la vida eventualmente los haga más sabios. El problema es que hasta ahora el estudio académico sobre la sabiduría y sobre los procesos por medio de los cualesésta puede alcanzarse ha estado dominado por los psicólogos. La primera parte del artículo revisa el estado del arte de la erudicí on psicoí ogica sobre este particular, para mostrar c ´ omo esa conceptualizací on carece de sensibilidad geográfica y en consecuencia deja de considerar algunos de los mecanismos geográficos cruciales mediante los cuales la gente se hace más sabia. La segunda parte del artículo escoge y se concentra en uno de tales mecanismos, o sea, el aprendizaje de la sabiduría por medio de las dislocaciones geográficas. A partir de la perspicacia del estudio de la migrací on internacional, el exilio y la transculturací on en contextos poscoloniales, la parte final del artículo sugiere procesos de aprendizaje específicos, que podrían fortalecer la hipótesis de que las dislocaciones geográficas y las experiencias culturales de vasto espectro generadas por aquellas a menudo llevan a la sabiduría. Palabras clave: distancia, dislocaciones geográficas, migrací on internacional, aprendizaje visceral, sabiduría.

This article is a manifesto for anarchist geographies, which are understood as kaleidoscopic spatialities that allow for multiple, non-hierarchical, and protean connections between autonomous entities, wherein solidarities, bonds, and affinities are voluntarily assembled in opposition to and free from the presence of sovereign violence, predetermined norms, and assigned categories of belonging. In its rejection of such multivariate apparatuses of domination, this article is a proverbial call to nonviolent arms for those geographers and non-geographers alike who seek to put an end to the seemingly endless series of tragedies, misfortunes, and catastrophes that characterize the miasma and malevolence of the current neoliberal moment. But this is not simply a demand for the end of neoliberalism and its replacement with a more moderate and humane version of capitalism, nor does it merely insist upon a more egalitarian version of the state. It is instead the resurrection of a prosecution within geography that dates back to the discipline’s earliest days: anarchism!

This paper sets out to develop two related ideas. First, it seeks to identify how both violence and neoliberalism can be considered as moments. From this shared conceptualisation of process and fluidity, I argue that it becomes easier to recognise how these two phenomena actually converge. Building upon this conceived coalescence of neoliberalism and violence, the second aim is to recognise how the hegemony of neoliberalism positions it as an abuser, which facilitates the abandonment of those ‘Others’ who fall outside of neoliberal normativity. I argue that the widespread banishment of ‘Others’ under neoliberalism produces a ‘state of exception’, wherein because of its inherently dialectic nature, exceptional violence is transformed into exemplary violence. This metamorphosis occurs as aversion for alterity intensifies under neoliberalism and its associated violence against ‘Others’ comes to form the rule.

The current text locates the anthropological study of roads within the wider context of studies on mobility and modernity. Besides introducing the articles of this special issue of Mobilities on roads and anthropology, this introduction also addresses some of the broader theoretical and epistemological implications of the anthropological perspective on roads, space, time and (im)mobility

Native Hawaiians are genealogically connected to ka pae 'äina Hawai'i as both the ancestral homeland and the elder sibling of Hawaiian aboriginals in traditional belief systems. This relationship is integral to Native Hawaiian identity and is distinctive from that of other groups who live and work in the Hawaiian Islands. This article examines the significance of place to Native Hawaiian identity and cultural survival.

This is a summarized version of my book Place and Placelessness, which was first published in 1976, and which is the foundation for all my subsequent writing about place.  I have made this summary partly for the benefit of those who have not have read it, but also because I will soon post on Academia original essays about how I think places, experiences of places, and conceptualizations of place have changed in since 1976

The first part of the paper develops the argument that geographers should learn to decompose human memory into its constituent parts because then and then alone will we become attuned to the full range of ways in which we incorporate places into our beings. The second part of the paper articulates Stephen Hill's comments on episodic memory with my recent work on wisdom.

This BOOK groups together a number of papers published over a period of thirty years. They are put into a logical order, with a progressive introduction of concepts and complexity. The general purpose is demonstrate, by the analysis of existing cases (chosen in Japan, France, Syria, Arabia), the pertinence of the semiotics approach for architectural studies. More specifically, it is the discursive approach of semiotics, built upon syntactic transformations, that is promoted. The analyses demonstrate the cultural investment of semantic values into empty portions of space, orientation, geometric patterns, assembling and cutting operations.

This chapter reviews qualitative research in environmental psychology and environment-behavior research. Qualitative research refers to conceptual and methodological approaches that draw on realworld experiences, actions, and meanings to understand peoples' relationships with environments and places. This chapter delineates some of the conceptual differences in qualitative approaches as those differences are founded in ontological and epistemological concerns. The chapter identifies three major philosophical approaches-realism, social constructionism, and critical realism-that presuppose and generate contrasting understandings of human experience and environmental actions and meanings. The chapter then describes three specific qualitative approaches: grounded theory, phenomenology, and discourse theory. The chapter overviews specific qualitative methods and discusses one of those methods-interviewing-in greater detail.