Telling Stories to Hear Autoethnography: Researching women's lives in northern Pakistan

Stories about sewing machines are not usually the stuff of geographies, although stories and narratives offer potential as a geographic method. In this article, I examine the ways that story telling is a reflexive representational strategy, becoming a text for analysis that can be complemented by field research methods. I examine a story about sewing machines to suggest how it can be an analytical tool for postcolonial research, conveying what may be called the ‘real’ effects of colonialism, imperialism, and globalization in the lives of the women I researched in northern Pakistan. This method of representation makes more transparent the extent of women's participation in constructing ‘my’ narrative and research.     

The End of Queer (as we knew it): Globalization and the making of a gay-friendly South Africa

In J. K. Gibson-Graham's The End of Capitalism (as we knew it), the authors (Julie Graham and Katherine Gibson) provocatively deploy queer theory to further their project of telling non-capitalist stories of globalization. In short, they reject the narrative that globalization is always and only penetrative in the hope that global capital will ‘lose its erection’ and ‘other openings’ in the body of capitalism can be considered. I adopt their strategy of looking at stories of globalization. But, while they are concerned with the homophobia of economic theorizing, I consider the gay-friendly discourse of post-apartheid South Africa. Recent expressions of official tolerance by various nation-states around the globe have been dismissed as the mere appropriation of difference by hegemonic forces. Against such interpretations, I look at the ways in which the inclusion of ‘sexual orientation’ in post-apartheid South Africa's constitutional Equality Clause can instead be read as a queer globalization. Based on this reading, I problematize the presumption that queer globalizations take place beyond the realm of the hegemonic and point to the need for queer theorists to think through the political ramifications of homosexuality's repositioning as saviour rather than scapegoat of certain nation-states.     

Grieving home

Drawing on the growing areas of research on emotional embodiment, this paper develops an understanding of the spatiality of grief as central to the discussion of young people's experiences of homelessness. In the context of my engagement with young homeless people in inner-city Sydney, I explore grief as central in shaping young people's everyday body–place relations. I argue that grief over often brutal past homes continues to haunt young people and impact on the ways in which they relate to place, including the place of their own body. I explore young people's displacement and grief-stricken forms of inhabitation as well and their discovery of ‘therapeutic’ places which allow the re-formation of more positive relations to place and self. I argue that while it is understood that grief and trauma are key causes of homelessness amongst young people, grief is rarely explored as an embodied practice, or as a key factor which continues to underpin trajectories of homelessness after initial exits from home.     

Shared Spaces of Transnational Transit: Filipino Gay Tourists,Labour Migrants,and the Borders of Class Difference

Between 2006 and 2008, I conducted autoethnographic research in what I refer to as Manila's ‘‘bright lights'' gay scene. As part of that research, I collected travel stories from young, urban, middle and upper-class gay men, in an attempt to draw out the relationship between transnational mobility, urban gay life, and dreams of global belonging. This article comes out of those stories as well as out of my own stories of living in, leaving, and returning to Manila. Starting with the international airport as a trope for the shifting boundaries that exist between kinds of travellers based on class identity, the essay moves on to describe the nationalised, gendered and class-specific divisions that cut across the transnational flows of gay Filipino culture globally.     

Grief as method: topographies of grief,care, and fieldwork from Northwest Arkansas to New York and the Marshall Islands

Abstract

When we grieve during fieldwork, our grief forms new geographies of knowledge production and emotion. In this article, I use autoethnography to theorize my grief during fieldwork following the death of my sister. I examine grief’s methodological implications using the concept of ‘grief as method,’ an emotionally-inflected practice that accounts for the vulnerability produced by grief. By centering vulnerability, ‘grief as method’ also urges researchers to consider the practices and politics of ‘caring with’ our research subjects and caring for ourselves, raising larger questions about the role of care in research. Furthermore, this article demonstrates how grief’s geographical features—its mobility, its emergence in new sites and landscapes, and its manifestation as both proximity and distance—shape ‘grief as method’ profoundly. I examine grief’s spatial implications by building on Katz’s ‘topography’ to theorize a ‘topography of grief’ that stitches together the emotional geographies of researchers, blurring both spatial divisions (‘the field’ vs. ‘the not-field’) and methodological ones (the ‘researcher-self’ vs. the ‘personal-self’). If we see grief as having a topography, then the relationships between places darkened by grief come into focus. Moreover, by approaching grief methodologically, we can better understand how field encounters—relationships between people—are forged through grief. ‘Grief as method,’ in offering a spatial analysis of grief’s impact on fieldwork, envisions a broader definition of what engaged research looks like and where it takes place.     

‘If I was Irish I'd be crying by now’: Irishness and exteriority,Doyle's Deportees and the Irish plays of Martin McDonagh

While variations on the relationship between Irishness and exteriority resound throughout Irish literature and Irish studies, the implications and applications of the version offered by Roddy Doyle's short story ‘Home to Harlem’ remain underdeveloped. This article explores the particular paradigm of Irishness derivable from Doyle's work, and is motivated by it to revisit and re-examine the Irish plays of Martin McDonagh and the question of audience relation to them. I argue that the constituents of the overly rehearsed ‘McDonagh enigma’ – his reliance on stereotypical representation and his highlighting of artifice – ensure a dynamic of recognition and exteriority in the Irish-identifying audience, which, in turn, enacts an extreme version of the process of Irishness extrapolable from Doyle.     

Narrating feminisms: what do we talk about when we talk about feminism in Estonia?

Abstract

Drawing on interviews with women who identify as feminists in Estonia, this article explores how the stories we tell about feminism and its past influence the kind of theoretical and political work we are able to do. Zooming in on the story of the emergence of feminisms in postsocialist Estonia which has not been thoroughly researched yet, this article calls upon feminists in Estonia to reflect critically on how they conceptualize feminisms, while at the same time building a framework to think about local feminism within transnational feminist context. Starting from stories of how women became feminists in Estonia since the fall of the Soviet Union in the 1990s, I reflect on the gaps, chance encounters and tensions that my fieldwork revealed to narrate feminism differently, to bring forth new aspects of feminism in this context. In particular, I focus on two moments: the common imaginary of ‘real’ feminism as Western mass movement and the tensions between the local context and ‘Western feminism’. I complicate the narrative in the article through including interludes in between the main text to highlight how the incidents that happened outside and around the interviews shape my story of feminism in Estonia.     

FEELING IS BELIEVING, OR LANDSCAPE AS A WAY OF BEING IN THE WORLD

This article is work‐in‐progress, an orientation of thought towards possibilities for individual human beings to diminish the distance between outer and inner landscapes imposed by cultural norms and happenstances such as exile. The dominance of visual landscapes and visual perceptions is seen as a pivotal problem, to be solved by the engagement of all the senses in landscape discourse and formation. All the senses are engaged in earliest childhood, as they have been in ‘primitive’ societies. While returning to either a state of childhood or primitivism is an impossible dream, it is possible to edge closer to human nature by engaging and honing all the senses, especially the ‘earth‐bound senses’ of feel, smell and taste. Cultivating those senses and developing discourse about them, and incorporating them into landscape formation and enjoyment, is much more difficult than having a discourse about sight and hearing, for which there is a rich and well‐developed symbolic language and which can be shared through various types of media. The way towards a deeper discourse about the earth‐bound senses, and the way out of the tyranny of the visual, is to be found in stories, as several thinkers suggest. The story told is autobiographical and literary – a mode of geographic writing that I developed in a 2004 book (Bunk?e 2004a), in which the complex dilemmas of home and road were explored. This article shows how in the early 1970s I defined the individual's landscape as ‘a unity in one's surroundings perceived through all the senses’, with imagination as the key human faculty. And I tell the story of how through complex circumstances, a visually and emotionally repugnant landscape became emotionally and intellectually attractive, with a scent, not a picture or image causing the initial attraction. The external and internal landscapes are thus unified, resulting in a sense of timelessness and placelessness of deep existential significance for the person.     

‘That still goes on,doesn't it,in their religion?’ British values,Islam and vernacular discourse

This article explores ‘everyday’ or ‘vernacular’ conceptions of Muslims, Islam and their relationship to ‘British values’. Drawing on original data from focus groups in the East of England, it argues that the relationship is typically constructed around a series of binary pairings. Where Islam is held to be traditional, conservative, pious and outmoded, British values are seen as progressive, liberal, secular and modern. This opposition matters for three reasons. First, it is a contingent construction rather than reflection of realities; one that draws upon Orientalist tropes and militates against alternative ways of imagining this relationship. Second, it does important work at the vernacular level in explaining political dynamics, especially successful integration (because of British liberalism) and the failure thereof (because of Islam's traditionalism). Third, its predication on an essentialised claim of difference inflects even competing efforts to story the British values/Islam relationship which tend, we suggest, to reinforce the positioning of Muslims and their values as somehow beyond or external to Britishness.     

Not all dogs go to heaven,some go to Battersea: sharing suffering and the ‘Brown Dog affair’

This paper concerns the memorialisation of a dog's (after)life. It traces the story of the ‘Brown Dog’: a terrier allegedly vivisected in 1903 by English physiologist Sir William Bayliss and subsequently commemorated by two statues in Battersea, London. Each statue has been the locus for ethical encounters between human and animal, and I draw upon the work of Donna Haraway to explore them. The first, installed in 1906 in Battersea borough, enjoyed a prominent social existence at the centre of Edwardian anti-vivisectionism. The second, by contrast, erected seven decades later in 1985, was welcomed with minimal fanfare and now sits, an obscure curiosity, in a corner of Battersea Park. Both statues attempt to honour the non-human lives lost through the unequal and instrumental power relations of animal testing. Here, I see the statues as experimental means of ‘paying attention to’ the suffering inflicted through animal experimentation and vivisection, mobilising Haraway's concept of ‘shared suffering’. I also argue that their varied success demonstrates how both the nature of and responses to the animal suffering they embody are historically contingent. The paper follows recent trends in animal geography arguing that explorations of ‘discomforting encounters’ might offer better ways of relating with animals.     

Jaume Cabré's Viatge d’hivern and the Short Story Cycle

Critics have been uncertain as to the genre of Catalan writer Jaume Cabré's 2000 book, Viatge d’hivern. The confusion, I argue, is due to the fact that the volume is a short story cycle, a literary form situated midway between the novel and the short story collection. Forrest Ingram differentiates among composed, arranged, and completed cycles, and Cabré's comments in his Epilogue to Viatge d’hivern indicate that the book is an example of the third category. While he composed its fourteen narratives over a period of years, when he revised them for inclusion in a single volume he discovered that various threads, some secret and others more obvious, connected the stories. In this essay I examine ways in which theme, structure, and motifs, as well as recurrent imagery and wording, form a web of associations among the individual units of Viatge d’hivern.     

Beyond the stereotypes: Mary Lavin's Irish women

This paper discusses Mary Lavin's place within the Irish literary tradition by means of an analysis of her representations of female characters. It argues, first, that Lavin's short stories depart from the short story tradition in general and the Irish short story tradition in particular by failing to subscribe to the cultivation of the romantic outsider and focusing instead on family relations and social responsibilities. Second, Mary Lavin's marginal position in a feminist or female literary tradition is explained through her unwillingness to portray women as victims and through the absence of a clear critique of patriarchy in her work. The paper then tries to characterise the relationship between individual and society in Lavin's short fiction in a more positive way, by focusing on the notions of individual fate and personal responsibility, which turn out to be crucial to Mary Lavin's philosophy. This philosophy is first discussed explicitly in a reading of the story ‘Happiness’ and ‘The Widow's Son’ and subsequently shown to lie behind the oppositions and dilemmas in several other stories. Finally, the article demonstrates how Lavin manages to realise her Nietzschean belief in an Amor Fati in some of her most positive female characters through a clever use of imagery and point of view, without thereby succumbing to sentimentality or cliché.     

Pocock,Machiavelli and Political Contingency in Foreign Affairs: Republican Existentialism Outside (and Within) the City

SUMMARY

In this essay, inspired by J.G.A. Pocock's appropriation of Machiavelli's theory of political contingency, and building upon my previous engagements with Pocock's ‘republican existentialism’, I focus on the role played by ‘accidents’ in Machiavelli's analysis of war and foreign affairs within The Prince and the Discourses. In so doing, I consider the following issues: the ways through which a potential imperial hegemon might consolidate control over nearby lesser powers—and, conversely, how such less powerful polities might resist imperial encroachments on their autonomy; the contrasting military modes and orders characteristic of ancient and modern republics; and the extent to which Machiavelli actually thought that accidents in foreign affairs were ever truly ‘accidental’ in light of his determinations concerning well- versus badly ordered domestic institutions.     

Went the Day Well: Scripts,Glamour and Performance in War‐weekends

The recent growth of interest in heritage events has relied implicitly upon a modernist ontology in the way assumptions are made about the distinctiveness between visitor and performer identities. This article questions these assumptions through an analysis of the different groups of social actors attracted to war‐weekends organised through preserved steam railways. War‐weekends bring together in the same locality visitors, volunteers, performers, dressers‐up and re‐enactors sharing stories, enjoying the present and reflecting on the past—experiences in which each individual’s participation is enhanced. Although these and other ‘events’ are crucial to the continued existence of preserved railways in the UK they provide the participants with more than just a nostalgic trip back to the community spirit articulated through the so‐called ‘blitz mentality’ of the 1940s. They provide the opportunity for participants to engage both in the theatrical act of ‘being on’; of being observed by the ‘audience’ whilst at the same time acting as audience in the way they observe the other participants in the spectacle. The participants’ need to be observed is accomplished without the necessity of engaging in the rigorous training and audition processes associated with formal theatrical environments, whilst audience participation and interaction is not constrained by the usual formalities of traditional theatre.     

Avenging ‘Bridget’: Irish domestic servants and middle-class America in the short stories of Maeve Brennan

This article will examine the representation of Irish women servants in Maeve Brennan's short stories, first published in The New Yorker in the 1950s, and collected in The Rose Garden (2001). The Irish ‘Bridget’, the most publicly visible, if troubling, image of Irish womanhood in late nineteenth- and early twentieth-century America, has received much-needed attention from historians and social scientists in the last decade, and is a central figure in discussions of Irish women and diasporic identity in the American context. Drawing on this body of work, and focusing in detail on key stories from the collection, including ‘The Bride’, ‘The View from the Kitchen’, ‘The Anachronism’, ‘The Divine Fireplace’, and ‘The Servants’ Dance', I argue that Brennan's reimagining of the Irish Bridget can be approached as a form of feminist revisionism, as Brennan's stories enter into a charged dialogue with the history of imagining the Irish woman servant as an undesirable but necessary presence in middle-class American domestic culture. Brennan's self-reflexive reworking of this paradigm is informed by her work as a satirist for The New Yorker, and proves an effective means of writing back to this problematic history, as she takes up recognisable tropes and motifs from earlier representations of Bridget in popular and literary culture, and alters them in knowing and subversive ways.     

Embodying brainstorms: the experiential geographies of living with epilepsy

This paper examines how living with epilepsy involves the complex interaction of knowledge of the unstable body, surrounding space and social relations. Through an engagement with written testimonies, it is argued that the spatial extent of everyday life varies with willingness to take socio-emotional and material risks in terms of when and where losses of bodily control (‘seizures’) might occur. I suggest that spaces and activities once taken-for-granted become potentially ‘unsafe’ and require renegotiation as trust in the limits of the body is disrupted. Findings confirm but also build upon previous work by geographers of chronic illness and impairment by engaging characterisations of the temporalities of fluctuating symptoms and of illness as manifesting either visibly or invisibly. Furthermore, it is argued that how people respond to the complete loss of bodily control differs in key ways to people coping with partially impaired control of the body. The paper concludes by asserting the potential for using written testimony as source data to highlight the voices of people whose spaces may otherwise remain silent.     

Naked scholarship: prefiguring a new world through uncertain development geographies

A favourite pastime for development scholars and practitioners is to critique the apparent failures of development assistance. This paper explores how critique might be better harnessed for productive efforts in development scholarship, using academic practice in the classroom and beyond to foster new possibilities. In this commentary, I consider whether rethinking how ‘we’ development geographers position ourselves as voices of authority in the world could be one place to begin.     

Retheorizing Mana: Bible Translation and Discourse of Loss in Fiji

‘Mana’ has been a key term in anthropological theory since the late nineteenth century, but, as Roger Keesing argued more than twenty years ago, it is necessary to rethink mana theoretically based on its changing usage in Oceanic discourse. Keesing criticized mana's nominalization and substantivization by anthropologists. In this paper I review his criticisms and expand upon his argument, making three related claims based on data from Fiji. First, mana is canonically a verb in Fijian, but contemporary speakers frequently use it in its nominalized and substantivized form. Second, a key reason for this nominalization is mana's use in the Fijian Bible to denote ‘miracles’ as well as homonymous ‘manna,’ the food given by God to the Israelites. Third, in order to understand mana in present‐day Fiji, scholars must consider it in the context of widespread discourse about decline, loss, and diminution.     

‘The right to immobility’ and the uneven distribution of spatial capital: negotiating youth transitions in northern Sweden

‘Successful adulthoods’ are associated with mobile professionals, higher education and cosmopolitan lifestyles. This paper takes an interest in how this discourse is adopted or altered by young people living far away from big cities. Based on interviews in a traditional woodland community in northern Sweden, the study examines how young people in the second and final years of upper secondary school negotiate their transition from education to work. It draws on the two-dimensional concept of ‘spatial capital’. It sheds light firstly on a range of local possibilities underpinned by ‘position capital’, such as proximity to mining districts as well as to educational institutions. These possibilities compete with ‘situation capital’ in the form of young people’s dispositions towards mobility where they consider alternatives in other cities in Sweden and sometimes – although rarely – abroad. I argue that spatial capital is an indication of young people’s habitus, where the geographical marginality of the study location influences perceptions of the future in divergent and sometimes contradictory ways. The paper also problematizes contemporary society’s privileging of mobility, which should be viewed in relation to youth’s perceived ‘right to immobility’.     

Looter of the Dreamings: Xavier Herbert and the Taking of Kaijek's Newsong Story

In his novels and stories of the Australian frontier, Xavier Herbert distances himself from anthropologists whom he resents because they have professional licence to act as looters of the Dreamings. Yet, as ‘artist’, Herbert is unable to admit the extent to which his own story‐forms are taken from Aboriginal productions. In those writings completed after Capricornia and before he finally turns to compose Poorfella my Country, he keeps much of his borrowing secret and his deceptions lead both to a guilty preoccupation with looting as a theme and to the production of stories with missing middles. (Interventions of the Dreamings are left out of the printed versions.) While he acts as cultural broker, honest broking is impeded by Herbert's Romantic self‐vision (portrait of the ‘creative artist’ as a young dog) and by the universalisation that denies cultural difference spuriously to assert the unity of human artistic experience in its stead. I show how Herbert's authorial practise makes him the very semblance of the anthropologist. He, likewise, is a looter of the Dreamings.