The Romantic Anti-Capitalisms of Short-Term Rental Hosting

This article focuses on how Airbnb hosts in the Boston metro, San Francisco, and Washington, DC respond to legislative short-term rental (STR) regulations. I trace how hosts justify their multiple STR practices by way of the civic good all while foreclosing a debate about the potential negative effects of their monetisation. I show how hosts displace the displeasing aspects of STRs onto the abstracted category of the “Investor Host”, a stand-in for foreign investment capital and indifferent corporations. I argue that STR owners replicate what Iyko Day calls “romantic anti-capitalism”, a mode of critiquing capitalism that valorises the local and concrete uses of capital while displacing capital's destructive effects onto an abstracted and racialised other. I build on Day's theorisation by demonstrating how there are multiple genres of romantic anti-capitalism that function differently based on a person's structural position within settler-colonialism.     

Ritual Appropriation and Appropriate Ritual: Christian Healing and Adaptations of Asian Religions

This article analyzes the uses of the past for liberal Christians who borrow from Asian healing‐related practices such as yoga, Buddhist meditation and Reiki. It focuses on questions of historicity, both in the ways liberal Christians validate their syncretism by drawing connections to the Christian past, and in the way that longer histories of orientalism and colonialism shape current Christian interactions with Asian religions. Centred on the narratives of three North American Anglicans, and informed by attendance at their various healing services, meditation groups, yoga classes and Reiki sessions, this article is evidence of a wider liberal Christian embrace of difference via ritual. The article argues that these liberal Christians use “ritual proximity” to bring together symbols, acts and memories from various times and cultures, thus constructing new lineages of religious inheritance within webs of Christian ritual.     

D/developments after the Meltdown

Abstract: Part of what makes the current conjuncture so extraordinary is the coincidence of the massive economic meltdown with the implosion of the neoconservative Project for a New American Century, and the reappearance of US liberal internationalism in the guise of “smart power” defined in terms of Diplomacy, Development, and Defence. This essay engages these challenges through a framework that distinguishes between “Development” as a post‐war international project that emerged in the context of decolonization and the Cold War, and capitalist development as a dynamic and highly uneven process of creation and destruction. Closely attentive to what Gramsci calls “the relations of force at various levels”, my task in this essay is to suggest how the instabilities and constant redefinitions of official discourses and practices of Development since the 1940s shed light on the conditions in which we now find ourselves.     

“Dying out”: conversion and the complexity of neighbourliness on the Polish Belarussian border

This paper addresses the way that religious affiliation and conversion shape ongoing tensions over historical periods of exile, resettlement, exodus and elimination in a small town on the Eastern Polish border. I explore how local Roman Catholic and Eastern Orthodox Christian’s negotiations of a troubled past are materialized and managed through narrating family histories of conversion, In particular, this paper focuses on the compromises that enable mixed faith marriages and the conflicts that emerge over the burial of religious converts. In these negotiations, members of both congregations deploy the local model of “neighbourliness” and the ideal of the borderlander, to greater and lesser success. Day-to-day the practice of considered neighbourliness helps local people to acknowledge and minimize religious and ethnic difference. However, conversion brings the realms of religion and relatedness into conjunction in a risky manner: marriage may offer an opportunity to enhance neighbourly connections, but burial is an event where the tensions over histories of conflict become apparent disrupting neighbourly relations and practices.     

Introduction: Financialisation and Development in Asia under Late Capitalism

Abstract

Multilateral development agencies have increasingly focused attention on underdeveloped countries in Asia as potential new sites for financial capital. Often referred to as “emerging markets”, these economies are seen as ripe for private sector investment and, at the same time, in need of foreign capital to support rapid industrialisation, modernisation and poverty reduction. For development agencies, this confluence of interests suggests a means for quickly closing the “development gap”, primarily through mobilising techno-managerial modalities designed to reduce barriers to capital entry and other institutional inefficiencies seen as inimical to investment. Thus development agencies now encourage the construction of “enabling environments” to support “market driven development” through processes of “financialisation”. Development, in this sense, is no longer state-led or state-centred, but rather financially driven and privately procured.

As we highlight in this special issue, however, financialised modes of development are highly contested and problematic. Indeed, the diffusion into the underdeveloped world of essentially developed world financialisation agendas that seek to instil a broad-based market rationalism that downloads new costs and risks to populations is of significant concern. This Introduction sets in context and introduces a much needed set of articles that bring clarity to financialisation in developing Asia and its implications for development as a process of substantively improving material conditions.     

Deserving Welcome? Immigrants,Christian Faith Communities,and the Contentious Politics of Belonging in the US South

This article examines articulations of merit and deservingness in relation to immigrants in the US South. In a context of pronounced anti‐immigrant sentiment, scholars have rightfully focused on state practices that marginalize immigrants. Yet xenophobia and exclusion are but one set of responses to immigrants. Societies also construct immigrants as meritorious figures: hard workers, entrepreneurs, and upholders of family values. The figure of the “good immigrant”, like that of the “bad immigrant”, is routinely produced and reproduced in social settings that are not obviously political, including churches. Christian faith communities in the US South, we show, offer the potential for a politics built around inclusive understandings of belonging. But Christian universalism is in constant tension with nationalist ways of thinking and acting. Whether they praise immigrants for their virtues or criticize them for their shortcomings, congregants and pastors tend to cast immigrants in the role of foreign Other.     

Research article

The Peace Mission Movement, an American intentional religious community founded by the Revd M. J. Divine, also known as “Father Divine,” expressed through an intentional use of architecture their own quest for a utopian perfection of consciousness in America. What is especially significant about this expression of perfection is that they did not seek it by building environments of their own creation. Instead, the movement and its leader created a unique religious vernacular architecture not by architectural design, but by a spiritualised appropriation of existing spaces. Through purchasing, restoring, re‐using, and preserving many different types of American domestic and commercial structures, Father Divine and his followers developed a theology of material culture and historic preservation that expressed a major theological perspective of their belief system—to spiritualise the material and to materialise the spiritual—all in the service of God and for the transformation of human nature.     

“An auxiliary,not an usurper”: John Saunders,Temperance, and Secularisation

In his influential account of the political history of early colonial Australia, Michael Roe identified the temperance movement of the 1830s–1840s as a pivotal factor in the secularisation of Australian culture and institutions. The belief system that drove the movement, he argued, was not traditional Christian doctrine but a “new faith” of “moral enlightenment.” In this article I test the validity of Roe's claim, drawing on the work of a more recent generation of historians and sociologists who have argued for more “porous” and “reciprocal” accounts of concepts such as reason, religion, the Enlightenment, and the secular. Its focus is on the writings and activities of John Saunders, whose endeavours on behalf of the temperance cause were such that he was described by his contemporaries as the “life and soul” of the society, the “father” of the movement, and the “apostle of temperance.” It examines the role played by key Enlightenment motifs such as improvement, optimism, reason and cooperation within the rhetoric of Saunders's writings and the reasoning that informed his actions, exploring the various and complicated ways in which he articulated the relationship between evangelical religious conviction and the quest for the common good.     

Making-Home From Below: Domesticating Footpath and Resisting “Homelessness” in Mumbai

Drawing upon ethnography among footpath dwellers in Mumbai this paper argues that hegemonic ideas and practices of urban inhabitation constrain subaltern visions of home as well as public space. In doing so, it warrants an ontology of urban inhabitation that transcends occupancy politics. It is not just the neoliberal state and property-entrenching capital but also the politics of inclusion that fragments subaltern subjectivities of belonging and dispossession. By highlighting everyday practices, particularly the use of footwear, food preparation and consumption, performance of modesty, and rearing of pets, I articulate two ways in which home is experienced and homelessness is resisted through claims where interlocutors have no spatial legitimacy: by (re)producing spatial and moral boundaries and practising multiple mobilities that enable transient domesticities. This paper thus provides an expanded sense of home that moves beyond the materialities of home making, and binaries of the “private” interior and “public” exterior.     

Creative shifts and directions

The availability and “readiness” of culture as a mode of governmental control makes cultural policy a matter of great importance in any contemporary society. This is true not only in liberal democracies with established arts councils or cultural policies, it is also proactively pursued by a technologically advanced yet illiberal regime like Singapore, eager to position itself as the global “Renaissance City” of the twenty‐first century. What this “renaissance” model entails remains highly cryptic, not least because cultural terms and political markers are often elusive, but also because the very concept of “cultural policy” shifts along with the political and economic tides in Singapore. Drawing on a rarely cited essay by Raymond Williams, this article offers an historical look at cultural policy in Singapore – from its first articulation in 1978 to its present standing under the rubric of “creative industries” (2002). It considers some of the problems encountered and the societal changes made to accommodate Singapore’s new creative direction, all for the sake of ensuring Singapore’s continued economic dynamism. This article contends that cultural policy in Singapore now involves extracting creative energies – and economies – out of each loosely termed “creative worker” by heralding the economic potential of the arts, media, culture and the creative sectors, but concomitantly marking boundaries of political exchange. In this regard, culture in Singapore has become more than ever a site for governmentality and control.     

‘ … por decir Dios Trino y Uno,dijo Dios tres y uno son cuatro’: the Christian Trinity and the multiplicity of Andean Deities: indigenous beliefs and the instruction of the Christian doctrine in Quechua

In this paper I examine how Christian priests in the early colonial period in the Andes tried to communicate the Christian concept of the Trinity to the indigenous population, mainly through textual but also through visual means. On the basis of these sources, I will address the following questions: how did the priests present the concept in Quechua, one of the general languages of the Andes, in morphological, lexico-semantic and argumentative terms; how was the Trinity represented in painting and, could the Indians relate these explanations to something they were familiar with in their own religion? Answering these questions will provide us with hypotheses as to how the indigenous population might have understood this Christian concept, which, in turn may enable us to better understand modern Andean belief forms with respect to the Trinitarian concept, which I shall briefly discuss in the final section. On the whole, the evidence suggests that, whilst the Christians may have thought that they could explain their Trinity to the Andean people better by using the Quechua language, the adoption of Andean concepts and language resources resulted in different reception strategies, such as the accommodation of Christian beliefs in the Andean religious system, but also the creation of new hybrid concepts based on Amerindian as well as Christian belief forms.     

Critical Geographies of Education Beyond “Value”: Moral Sentiments,Caring, and a Politics for Acting Differently

Drawing on ethnographic research conducted in Singapore between 2013 and 2014, this article discusses the ways in which students mobilise different moral and ethical values to perform informal care at a private educational institute. The task is to advance a critical analysis of how students can “act differently” from the dominant strategic and calculative image of a neoliberal actor as portrayed in broader literature. Specifically, I suggest more attention needs to be given to love and care as the basis for radical practices in everyday life. I discuss the themes of deconstructive empathy, friendship solidarities, and intergenerational love to demonstrate how caring practices can produce more‐than‐capitalist subjectivities in the neoliberalising spaces of higher education. The article adds theoretical and empirical flesh to ongoing efforts in exploring “alternative” experiences of neoliberalising education through care, love, and intimacy.     

The Soviet government since Khrushchev

In 1965 Khrushchev's successors reversed most of his innovations in the structure of the Council of Ministers. Since then turnover in its membership has been very low, but has lately accelerated owing to age‐related deaths and retirements and other places have been created to head new agencies, so that it is again becoming an important arena for competition for high office. New government members are of two career types: “career specialists”, who have worked mainly in the field concerned, if not the particular ministry, and “party generalists”, who have risen mainly through the regional party machine. Some expansion of the latter at the expense of the former is identified, and the distribution of the two types in various policy areas is examined. The 1965 changes sharply reduced party tutelage over the government machine, but various internal and international factors have since led to a progressive reversal of this, and the channels through which this has been pursued are considered. Next, recent and possible future developments in the “inner cabinet” are discussed in relation to the structure of supreme power, and finally the significance of continued delays in long‐promised constitutional revision is noted.     

Common Ground,Multiple Claims: Representing and Constructing Singapore’s “Heartland”

This article examines the various meanings of “heartland” and “heartlander” in Singapore that emerged as the city-state embarked on its transformation into a global city in the 1990s. It discusses the political and ideological nature of these terms, including the way the state has tended to deploy them and the ways they are used in public discourse. The terms’ usage serves as a measure of the state’s not unproblematic attempts to define its citizenry in order to reinscribe its legitimacy. The deployment of the terms by non-state actors and individuals, however, indicates greater civic involvement in national self-identification, which complicates the official state version. The article focuses on two significant Singapore texts that contribute to the cultural imaginary of the heartland and the heartlander – the novel Heartland by Daren Shiau and the film Eating Air by Kelvin Tong and Jasmine Ng. In implicit opposition to the state view, these creative works seek to convey a sense of the local and of national authenticity through their creative representation of the Singapore heartland and what it means to be a heartlander, disclosing in the process various social tensions, silences and cultural blind spots.     

Analog flows in digital worlds: ‘Migration multiples’ and digital heterotopias in Greek territory

Migrants' engagement with Information and Communications Technologies (ICTs) reveals a wide spectrum of resistance practices that enact “heterotopias” (Foucault, 1967) that extend from the human body to transnational landscapes (Gillespie et al., 2016). This paper enhances the theoretical debate on migration with new ways of understanding borders and space as fluid, autonomous, and provisional linkages between humans and nonhumans. Based on findings from field research conducted in Greece, it aims to discuss how migrants' digital practices generate new spaces and materialities. Attending to the making of migrants’-ICTs intertwining it examines the emergence of unbordering practices, the creation of crucial solidarity networks and the risks and limitations that emerge when using ICTs. Finally, the paper highlights the recent migratory influx not simply as a result of neoliberal doctrines, but (also) as an act of disobedience to fortress Europe through the creation of digital-urban heterotopias through the lenses of Migration Studies, Science and Technology Studies and Critical spatial theory.     

In Defence of the Secular? Islamisation,Christians and (New) Politics in Urbane Malaysia

Besides the clarion call for a “new politics” by opposition political parties, a significant catalyst that arguably swayed Christian electoral choices in the landmark Malaysian general elections of March 2008 was the counsel by religious leaders to safeguard “the secular state”. This action was prompted by recent high profile controversial legal cases that were perceived to be a serious erosion of the freedom of religion clause guaranteed in the secularist Federal Constitution. In this essay, I not only examine the recent antecedents of this course of action but also delve into the more distant past in order to draw out how the apparently impervious categories of “religion” and “the secular” have been implicated in the structuring of social and political imaginaries in Malaysia.     

The pastoral role of Contemporary Christian Music: the spiritualization of everyday life in a suburban evangelical megachurch

Contemporary Christian Music (CCM), popular music featuring evangelical Christian lyrics, is one of the most widely consumed forms of commercial entertainment for America's 70–80 million white evangelical Christians. CCM is an excellent lens through which to examine the complex interactions of religious faith, community sentiment, and popular music practices in the contemporary US. I explain how CCM performs the ‘pastoral’ task of reinforcing Christian faith in an evangelical megachurch in the suburbs of Sacramento, California. I argue that a monthly concert series not only guides evangelical Christians in their ‘walk’, but also helps constitute the flock by building a sense of community. I suggest three spatial analytics to understand CCM's pastoral role: the place of the suburb, the sacred space of the church coffeehouse, and the body. At all three scales of analysis, the musical and religious practices of CCM at one suburban church spiritualize the everyday lives of the participants.     

PARADIGMS BEHIND (AND BEFORE) THE MODERN CONCEPT OF RELIGION

This essay identifies five paradigms that are basic to understanding the historical emergence and uses of the generic idea of “religion” in the Christian cultures of Europe and America. The spread of this concept has been sufficiently thorough in recent centuries as to make religion appear to be a “social fact,” to use Durkheim's phrase, rather than so many cultural expressions and different social practices. The supremacy of Euro‐American culture—and an academy still saturated with Christian ideas—has enjoined other cultures and forms of religiosity to conform to this idea of religion; for these cultures contentment with the status quo can vie with the anxieties of influence, including “modernization.” The key paradigms discussed are the following: Christianity as the prototype; religion as the opposite of reason; the modern formulation of “world religions”; the cultural necessity of religion; and critical analysis of the Western “construction” of religion. These paradigms demonstrate the limits on theoretical variety in the field, the difficulty in making real changes in set ways of thinking, and productive foci for interdisciplinary methods of study.     

Creating Colonial Christian Cultures in Canterbury: St. Augustine's Missionary College*

Throughout the nineteenth century, religion and Empire became increasingly fused in the Victorian imagination through a lens of providentialism that saw Empire as an instrument for worldwide Christianisation. This article uses the case of St. Augustine's Missionary College to explore the creation of a distinctly colonial Christian culture in Canterbury. This culture was both created and curated through networks and connections made between Canterbury and colonial dioceses, the imagined world of letters fostered by the College, and the presence in Canterbury of “foreign students” whose apparently exemplary lives brought the Empire home to the “garden of England.” Reinforcing the important point that Britain was part of a mutually-constituted Empire, this article demonstrates how colonial cultures in Britain could be sustained through various means–cultural, social, and here institutional. It moreover uses the case of St. Augustine's to showcase the increasingly self-conscious links between religion and Empire within Established Anglicanism as colonisation forged the city of Canterbury into the head of a colonial and global Anglican Communion.