“Go get a job right after you take a bath”: Occupy Wall Street as Matter Out of Place

Anthropological studies of purity reveal how notions of cleanliness influence political and social life. During its 2011 Zuccotti Park occupation in Lower Manhattan, Occupy Wall Street (OWS) contested spatial and symbolic manifestations of neoliberalism by re‐inserting Otherness into sanitized and privatized space. But the demonstration provoked reactions from politicians and news media that entwined discourses of cleanliness and productivity (such as Newt Gingrich's riposte to the protestors: “Go get a job right after you take a bath”). This ethnographic study argues that such representations had spatial and political effects. In particular, our account illuminates the plural agency of Occupiers, where resistance to depictions of dirt and idleness existed alongside the use of such discourses to discipline each other. We trace a discursive legacy of these events as notions of productivity and cleanliness have circulated within activist responses to 2012's Superstorm Sandy and the 2014 Flood Wall Street mobilization.     

Postsecularity,Political Resistance,and Protest in the Occupy Movement

This paper examines and critically interprets the interrelations between religion and the Occupy movements of 2011. It presents three main arguments. First, through an examination of the Occupy Movement in the UK and USA—and in particular of the two most prominent Occupy camps (Wall Street and London Stock Exchange)—the paper traces the emergence of postsecularity evidenced in the rapprochement of religious and secular actors, discourses, and practices in the event‐spaces of Occupy. Second, it examines the specific set of challenges that Occupy has posed to the Christian church in the UK and USA, arguing that religious participation in the camps served at least in part to identify wider areas of religious faith that are themselves in need of redemption. Third, the paper considers the challenges posed by religious groups to Occupy, not least in the emphasis on postmaterial values in pathways to resistance against contemporary capitalism.     

Creating a Nation of Joiners: Democracy and Civil Society in Early National Massachusetts

Abstract

The Occupy Wall Street protest that has spread to other cities across the United States in the autumn of 2011 bears striking similarities to the American Railway Union's strike against the Pullman Palace Car Company near Chicago in 1894, led by Eugene Debs. That protest movement laid the foundations for progressive reforms in the early twentieth century.     

基于日常生活的消费空间生产:一个消费空间的文化研究框架

回顾消费空间的文化研究与地理研究,指出文化与社会、政治、经济复合的视角成为近年来消费空间研究的特征。提出日常生活的视角能够整合、批判地进行消费空间的文化研究。并结合空间生产理论,建立消费空间的文化研究框架。作者指出,施加于日常的惯习、规训与日常内部的抵抗、诗性构成消费空间生产的核心机制。社会结构、政治经济、生活样式在日常中纽结为消费空间生产的动力源。借助列斐伏尔三元空间概念,指出消费空间生产中的支配与被支配、底部与顶部、文化与资本、地方与全球等一系列辩证过程与机制。     

The Occupy Movement and the Top 1% in Canada

The Occupy movement catalyzed public debate on the issue of growing income inequality. This paper examines recent patterns of inequality in Canada, paying particular attention to changes in the characteristics of the top 1% of income earners. At the national level, the gap between the top percentile and the other 99% has widened considerably: in 2006, 11% of the nation's income was concentrated in the hands of top earners (whose mean income of $344,000 is 11 times that of the average Canadian) compared with 7.7% just 15 years earlier. Beneath such national‐level figures lie important geographical differences in the income hierarchy: the thresholds, average incomes and socio‐economic characteristics of the top 1% vary widely across provinces and cities. Among the most important spatial shifts observed is the growing concentration of high‐income groups in energy‐rich Western Canada, where Calgary has become the most unequal city in the country.     

Constructing subjective spiritual geographies in everyday mobilities: the practice of prayer and meditation in corporeal travel

This paper contributes to contemporary geographies of religion by exploring how everyday spaces of mobility and flows can be transformed through specific practices such as prayer and meditation that contribute to personal spirituality. The work challenges traditionally held assumptions that sacred space or codified religious spaces requires stillness and calmness by drawing on the New Mobilities Paradigm to explore how spiritual practices are conducted within the flows and movement that characterise contemporary everyday life. Using questionnaires and diary-interview methods, everyday journeys of participants captured how prayer, meditation and encounters with others and the environment facilitated by movement can transform and be transformed by mobility and the mode of travel. Participant’s accounts of their everyday mundane journeys reveal personalised associations of the everyday spaces that they travel through and the different routines they enact on a daily basis that incorporate religious objects, practices or ideas. These journeys and time-spaces form what I term a ‘subjective spiritual geography’, a network of the interrelated time-spaces threaded together by the individual’s schedule and routine that create, maintain and reinforce personal and informal religious meaning in everyday life.     

融入生命历程理论、面向长期空间行为的时间地理学再思考

时间地理学是一种表现并解释时空间过程中人类空间行为与客观制约之间关系的方法论。但是大多数的实证研究仅限于日常行为,长期空间行为研究存在不足。本文通过制约与能动性、行为的长期性、时空间意义等关键命题的再思考,提出可以统合时间地理学和生命历程理论对个体行为进行理解。生命历程理论作为关注个人生命历程和社会变迁互动关系的社会学理论,能够有效地补充时间地理学在社会过程分析中的不足。通过比较二者的异同,本文提出以生命历程理论的生命轨迹和时间地理学的生命路径为基础,重新构建长期空间行为生命路径,整合社会心理因素、多重社会角色、多维社会时间,以实现对于个体生命历程的全面理解。     

Voices from the Kibbutz: Four Mothers,New Profile,and Women in Black

If there is any social organization that has provided a powerful illustration of the permeable boundaries between social politics—defined by Stephen M. Buechler as “forms of collective action that challenge power relations without an explicit focus on the state”—and social movements, and the role of collective identity in transforming either, as defined for women by Betty Friedan—it would be the Israeli kibbutz movement. The research presented here on grassroots Israeli women activists, a significant proportion of whom had grown up or had lived in a kibbutz, suggests that the social politics of everyday life on a kibbutz facilitated women's participation in larger social movements for peace, but also placed constraints on their activism. Many of these women had left or were in the process of leaving the kibbutz between 1989 and 1999, when this research was conducted. Those who had already left, and anchor women who organized urban demonstrations, saw the kibbutz as a conservative anti-woman force. Nonetheless, evidence gathered from qualitative interviewing with them suggests that the kibbutzim supported women who were politically active on national issues. Several women-led social protest movements illustrate how the kibbutz geared its members to think about the interplay of the moral and social orders in the small spaces of everyday life.     

The Anarchism of the Occupy Movement

Occupy has been criticised for a lack of organisation and ideological direction, its persistent failure to articulate practical reforms and its anarchism. Occupy's extensive influence calls for scholarly analysis of its underlying ideas and its praxis. This article develops a conceptual understanding of the movement and argues that the criticisms above overlook both how the movement's participants rationalise its praxis and the consistently anarchist forms of this praxis. The article draws on recent scholarship that distinguishes between ideological anarchism and anarchical forms of praxis inspired by anarchist principles. It argues that Occupy's praxis is anarchical. Though not ideologically anarchist, Occupy expresses a commitment to anarchist ideals. The article develops a particular conception of anarchism and in this context, discusses Occupy's anti-capitalist position, reflected in its catchcry ‘we are the 99 per cent’. It concludes by explicating the anarchical elements of Occupy's praxis.

占领运动被批评缺少组织和思想方向,总是提不出实际改革的诉求,再就是无政府主义。占领运动的广泛影响需要对其背后的思想和实践进行学术分析。本文作者从观念上对占领运动有所理解,认为那些批评忽视了运动的参与者其实是在使其实践,使其无政府形态的实践理性化。本文根据近年的学术研究,对思想上的无政府主义和无政府主义原则所启发的无政府式实践做了区分。作者认为占领运动的实践是无政府的,思想上却不是无政府的。但尽管思想上不是无政府,占领运动却表达了无政府的理想。本文提出了一种独特的无政府主义概念,并藉此讨论了占领运动反资本主义的立场,反思了“我们是百分之九十九”的口号。本文最后阐述了占领运动实践的无政府主义元素。     

Everyday life and water tourism mobilities: mundane aspects of canal travel

ABSTRACT

Tourism is frequently construed as unusual and extraordinary in contrast to the routines and predictability of work and home life. However, the tourism spaces are co-created through practices that are simultaneously mundane and unusual. Yet everyday touristic practices are seldom researched, especially regarding water tourism. The mundane strategies of creating the boatspace form an important part of the tourist experience of everyday life on canals of England. Movements of bodies in the space, gastronomic experiences, and hygiene practices studied here via ethnographic fieldwork (participant observation and semi-structured interviews with leisure boaters) become defining characteristics of the leisure boaters’ everyday. We show that spatial practices, temporal structures, and search for ontological security are essential elements of domesticating and co-creating the emergent boatspace, where physical and social space are negotiated between various actors.     

Central Park against the streets: the enclosure of public space cultures in mid-nineteenth century New York

The industrialization of New York and its rise to economic dominance brought about a major restructuring of street life and unleashed an array of contradictory everyday urban cultures. In a still under-regulated environment, the commoning of public space became a key sociospatial capital that helped the working classes resolve their reproduction in a way the elite found disturbing and far removed from the civic order they were trying to instil. This article draws on recent theorizations of the commons/enclosure dialectic to develop a comparative analysis of the cultures of public space use vis-à-vis the practices prescribed by Central Park in its attempt to reform everyday spatialities. The park is understood here as an early episode in the project of imposing new social relations through the enclosure of public conduct—a first effort to tame the urban commons and prevent the subaltern appropriation of public space. Following a preliminary discussion of the economic and social determinants and configuration of the material cultures of public space use in Manhattan, the article studies the park's strategies as a special type of enclosure, consisting not of the usurping of common land for private profit but of the mobilization of public space to shift behaviors from one regime of publicity to another.     

社交媒体对广州饮食文化空间的建构与重塑

研究选取国内四大社交媒体——新浪博客、新浪微博、豆瓣网和土豆网作为研究案例,通过文本分析的方法,探讨了社交媒体对广州饮食文化空间的构建与重塑,得出以下结论:①社交媒体构建了广州饮食文化空间的结构以及全球地方特征。社交媒体将广州饮食文化空间结构塑造为承载饮食内容、饮食文化及其相关社会活动的物质和社会文化空间,具有全球化和本地化交融的特征;②基于网民对社交媒体空间的生产,及其之间的社会互动,社交媒体消解了广州饮食文化空间原有的社会文化意义,并将其重塑为一个承载多元社会文化、消费文化、权力和情感的空间,而且这些空间意义具有流动性。研究结论丰富了现有媒体和饮食文化空间地理研究成果,同时为广州饮食文化发展和地方品牌构建提供了参考。     

Block politics

This paper explores how young people have experienced everyday life on ‘the block’ in a racially diverse lower to working class community in New York City over time, a concept that I refer to as block politics. Broadly defined, block politics refers to the process in which young people's territories are socially conceived, performed, maintained and challenged in everyday life. Gendered and racialized norms and practices play an important role in determining how young people construct their identities and that of their block. Block politics represents one of the many ways in which young people express and articulate their sense of social and spatial inclusion/exclusion, something that has transcended both time and space in urban communities in the United States.     

Global flows and everyday violence in urban space: The port-city of Buenaventura,Colombia

Buenaventura, Colombia's rapidly expanding Pacific port, is simultaneously a city of violence. Focusing the linkages between local violence and the port economy, this contribution explores the role the port's global interconnections play for Buenaventura as a site of violence. In which ways does everyday violence shape urban spatial practices, particularly movement? How do every day coping strategies, reacting to a violent context, produce urban space? I suggest an analysis that links the production of urban space through everyday practices to the notion of violence as inherent to urban power relations on the one, and to the role of global flows of goods in urban space on the other hand. The main argument is that, global interconnections through the port are not decoupled from, but rather constitute a condition for violence in Buenaventura, particularly in neighbourhoods next to port terminals. This urban space is constituted both by daily violence and by stretching along global supply chains. Both violence and the secured, off-access port spaces shape, transform and limit inhabitants' mobility, while they enable global flows. I identify coping strategies such as mapping safe spaces, accompaniment, adaptation of movement to zig-zag patterns, and organised spatial strategies. The article contributes to recent debates on violence and the everyday, and urban space shaped by violent global-local encounters.     

Kitchenspace: Gendered territory in central Mexico

Drawing on extensive ethnographic field research with multiple women and kitchens in two central Mexico communities, this article argues for kitchenspace—indoor and outdoor spaces where food preparation takes place—as gendered territory. Using a feminist political ecology approach, it explores private and semi-public space in the everyday, household kitchen and the fiesta or ‘smoke’ kitchen at the center of community celebrations. Marked as gendered territory by distinct social boundaries and gendered, discursive strategies, kitchenspace is vital to the maintenance of traditional forms of organization and generational transmission of cultural and embodied knowledge. This article questions assumptions about ‘the kitchen’ as a site of social isolation and women's oppression that often characterize feminist approaches. It considers embeddedness in local social and spatial contexts and the importance of everyday life in private and public spaces.     

Children’s independence: a conceptual argument for connecting the conduct of everyday life and learning in Finland

This paper discusses children’s independence as a conceptual framework for exploring how independence in children’s everyday life relates to learning in the Finnish context. The framework is articulated using the conduct of everyday life as a theoretical base and focuses on the sociocultural aspects of informal daily life such as periods when children are at home without direct adult supervision as potentially important learning environments. Independence is also linked to discourses on educational success, self-regulated learning and children’s independent mobility. Discussion is supported by results from a survey conducted in Finland exploring parental perceptions of their children’s level of independence and children’s spatial movement and routines. The conceptual arguments made and preliminary findings summarized point to children’s independence in the conduct of everyday life as an additional factor to consider when exploring the impact of sociocultural factors on the development of self-regulated learners.     

Collective mindfulness: Somatic attention to group and self in meditation practice in Israel

Mindfulness is commonly portrayed as a solitary practice in which one turns attention inward to notice feelings, thoughts and sensations that arise in the mind and body. Yet the training and practice of mindfulness often take place in a group setting, indicating that the process of turning inward is dependent on an intersubjective space. Based on an extended ethnography of Israelis who train in body-based mindfulness in the context of Vipassana meditation practice, we analyze collective mindfulness spaces, including group sittings, virtual group sittings and the use of mindfulness applications. We show that mindfulness offers a unique kind of togetherness. It opposes direct social engagement while still offering a supportive social space where others move from an audience to bodily co-dwellers. We track the tensions in replicating this form of togetherness in virtual settings, where, paradoxically, the physical distance ends up exposing people's social identities while still limiting embodied synchronization. We illustrate how the social spaces of mindfulness serve as liminoid sanctuaries beyond everyday social-interactive life, providing relief from the political and economic stress in which Israelis live.     

美国1958年《国防教育法》颁布的原因

二战结束前美国颁布的《退伍军人权利法案》没有能够为战后国家经济、科技与军事发展提供强有力的智力支持。大约同一时期,作为进步主义教育的重要项目“生活调整运动”因其对学生个人兴趣、家庭、日常生活与人际关系的偏重,对学术标准的降低以及学术性课程的忽视而遭到学者的责难。1957年10月,苏联第一颗太空卫星“斯普特尼克1号”（SputnikⅠ）的发射成功标志着美国在与苏联进行军备竞赛中暂时处于下风。举国上下展开了对教育的诘难,《国防教育法》获得通过,联邦政府开始大规模卷入到教育调节与干预中,并成为教育改革的主角。     

The present tense of Afghanistan: accounting for space,time and gender in processes of militarisation

Based on ethnographic research among women married to servicemen, this article explores the diffusion of militarisation across time as well as social space. The study setting is a garrison town in Germany during the deployment of women's husbands to Afghanistan. Rather than prioritising the grand narratives of linear time prevalent in IR and military history, however, this article takes into account cyclical and everyday modes of temporality that have traditionally been associated (and undervalued) as feminised ‘zones’, including reproduction, the domestic sphere and local social space. The article explores the temporal register of an operational tour and demonstrates the material, discursive and emotional labour undertaken by military wives in smoothing and converting this rupture into stability through everyday practices. Accounting for the diffusion of militarisation over time as well as space in this way provides further evidence that its causes and effects are intricately gendered.     

Abandoned spaces and bare life in the enclaves of the India–Bangladesh border

Based on an ethnography of the enclaves in India and Bangladesh, this paper explores enclave dwellers lived experiences of vulnerability where life is trapped in-between two states. These enclaves are geographically located in one country but politically and legally belong to another. The absence of a home country's rule of law and the irregular presence of the host country's sovereign power and control construct, in Giorgio Agamben's terms, a ‘space of exception’ where everyday life is characterised by exclusion from legal rights, but nonetheless subject to law, socio-political exploitation and gendered violence. By situating Agamben's ‘bare life’ in these enclaves, this paper argues that the conceptualisation of bare life as solely a sovereign production paints an inadequate picture of the zone of abandonment. The paper argues that in addition to the sovereign creation of bare life, social and gendered dimensions are essential for a nuanced approach to this concept.