Hopeful possibilities in spaces of ‘the-not-yet-become’: relational encounters in volunteer tourism

Volunteer tourism has rapidly emerged as a pervasive form of contemporary global tourism. This paper examines the importance of incorporating non-representational theories into analyses of volunteer tourism. Discussions of volunteer tourism are often framed within fixed notions of culture, identity and power relations. In this paper I argue that attention to embodiment, affect and emotion can provide more nuanced insights into the ambiguities of volunteer experiences and encounters. Drawing on fieldwork from a small coastal town in Peru, the study focuses on the encounters between volunteers and locals and the role of emotions in the framing of their experiences. While emotions and expectations are often framed by development aid discourses that characterise volunteers and locals into neo-colonial binaries, there are also numerous possibilities for how volunteers and locals are ‘affected’. By attending to the ‘more than rational’ dimensions of the volunteer tourism experience I draw out the relationship between embodiment, affect and what philosopher of hope Bloch (1986) calls the ‘ontology of the-not-yet’. It is within the embodied encounters in spaces of ‘the-not-yet-become’ where hopeful possibilities in volunteer tourism are found’ This opens up new ways of understanding volunteer tourism. This may, in turn, facilitate more responsible and equitable practice in volunteer tourism projects.     

Suzanne MacKenzie Memorial LectureConceptually unclad: feminist geography and Aboriginal peoples*

This paper argues that feminist geography can provide some useful lessons in an attempt to increase Aboriginal peoples' representation in geography. It asks the question: How can we use the example of feminist geography to think about a geography that is more inclusive of Aboriginal people? The paper focuses on the issues of content in teaching, drawing on examples from urban and social geography, and on methodological challenges, especially the issue of reflexivity. Feminist geographer Suzanne Mackenzie argued that an emerging feminist geography left the discipline ‘conceptually unclad’, challenging scholars to consider new theoretical frameworks and new perspectives. I argue that emphasising the geographies of Aboriginal people also enriches geography, including feminist geography.     

Emotions and affect in recent human geography

This paper seeks to examine both how emotions have been explored in emotional geography and also how affect has been understood in affectual geography. By tracing out the conceptual influences underlying emotional and affectual geography, I seek to understand both the similarities and differences between their approaches. I identify three key areas of agreement: a relational ontology that privileges fluidity; a privileging of proximity and intimacy in their accounts; and a favouring of ethnographic methods. Even so, there is a fundamental disagreement, concerning the relationship – or non-relationship – between emotions and affect. Yet, this split raises awkward questions for both approaches, about how emotions and affect are to be understood and also about their geographies. As importantly, mapping the agreements and disagreements within emotional and affectual geography helps with an exploration of the political implications of this work. I draw upon psychoanalytic geography to suggest ways of addressing certain snags in both emotional and affectual geography.     

Feeling and the production of lesbian space in The L Word

This article seeks to understand the production of lesbian space in the TV series The L Word (TLW) (Showtime 2004–2009). To do so, it departs from theories of the lesbian gaze to discuss the visibility of feeling. Specifically, I consider how TLW represents the visibility of feeling as constitutive of lesbian bodies, communities and spaces. In TLW, real spaces (actual locations) fold into virtual ones (on screen) in a deliberate construction of televisual lesbian space. TLW implicitly reflects and is embedded within real-life configurations of lesbian space. I identify four excerpts from the series – ‘gay LA’, ‘the pool’, ‘Olivia cruise’ and ‘High Art’ – that problematise lesbian visibility by foregrounding the relationship between feeling and place. Permission to feel, represented as permission to look, reproduces community as the threshold of lesbian identity. Critical to understanding this production of lesbian space is the way in which TLW associates feeling with social relationships as vividly depicted by ‘the chart’, a representational motif that maps lesbian sexual relations and the intelligibility of lesbian feeling. Finally, I develop my account of lesbian visibility through the example of the facial expression of feeling, at once a demonstration of the visible embodiment of lesbian feeling, and the intelligibility of lesbian space.     

New Courses For A Gendered Geography: Teaching Feminist Geography At The University Of Waikato

An argument for a transformative feminist geography rather than a less radical gender geography anchors a discussion of two undergraduate courses developed at the University of Waikato. It is suggested that a consideration of gender in geography marginalises feminist scholarship, fosters a goal of androgyny and a politics of equality. As a result, putting gender into geography could well just add ‘women's concerns’ into an unaltered discipline and deflect the feminist focus on women's oppression and patriarchal power. The challenge then, is to create a geography which has feminism at its centre, to formulate an alternative discourse which critiques but also reconstructs the theories, concepts, subjects, politics and pedagogy of the discipline The second year course ‘Women in Australasia: Gendering Space’ and the third year course ‘Feminist Geography: Critique and Construct’ are attempts at creating such a feminist geography.     

Mapping reflexive communities: visualizing the geographies of emotion

Whereas ‘simple modernity’ was characterized by objective space, the grid of the map, and a removal of all subjective symbols or signs, ‘reflexive modernity’ is characterized by a re‐subjectivization of space. Within this space ‘reflexive communities’ emerge to make sense of emotions and experiences, reflecting particular ways of behaving, thinking and being. As geographers one task facing us now is to visualize and map the spaces of reflexive modernization. This paper presents a means of visualizing the text of emotions uncovered in the research encounter—a way of ‘mapping’ reflexive communities—and shows how we can articulate, negotiate and represent, complex emotional landscapes. The ‘maps’—which draw on spatial metaphors that permeate everyday emotions—such as ‘distancing’ ourselves, ‘engaging’, ‘joining’, ‘feeling detached’, ‘embracing’—were developed initially through analysis of in‐depth interviews with long‐term sufferers of myalgic encephalomyelitis (ME). Although the key focus of the paper is the experience of long‐term illness, the method of visualizing emotional geographies of everyday life could be applied in any number of fields. As such, it adds to the search across the social sciences for understanding the reflexive nature of contemporary space.     

The (un)promised land: queer identity and South Africa’s post-apartheid urban landscape

Abstract

In this article, I explore the intersection of photography and contemporary urban topographies in the production of queer identity in post-apartheid South Africa. To do so I examine Thebeautifulonesarehere, a contemporary photo-collage portrait series by Kelebogile Ntladi, which attempts to queer representations of South African cityscapes to reveal the entrenched homophobia and the systematic rejection of queer subjects. Ntladi, inspired by their own experiences of counter-normativity and the omnipresent threat of violence they face as a result, took to the streets to walk through their home city of Johannesburg to photograph the urban and cultural landscape; these photographic prints were then used as the building blocks in the assembly and fabrication of imagined spaces in which they and their fellow queer citizens would be able to live without fear of violence, where they could move freely and without repercussion. Using the trope of the flâneur as a starting point, I draw on Walter Benjamin’s paradoxical experience of Paris: his writing of Paris as the ‘capital of the nineteenth century’ and ‘the promised land’ of the flâneur exists in stark juxtaposition with his own complex experience of anxiety, dislocation and impending doom while living in the city while in exile during World War II. Ntladi’s personal experience of post-1994 Johannesburg echoes the paradoxical experience.     

YOUNG ACTIVISTS IN MUDDY BOOTS

The Swedish youth organization Fältbiologerna was founded in 1947 with the mission to inspire learning about nature through outdoor activities. Since then, the members have stayed true to their slogan ‘keep your boots muddy’ through engaging in bird watching and forest excursions; however, in the late 1960s and early 1970s – a period that environmental historians refer to as the ‘ecological turn’ – the organization’s activities were extended to also include political activism. Fältbiologerna increasingly evolved into a fertile terrain for young environmentalists. In this article, we explore how this Swedish branch of modern environmental youth activism came about. Based on a close reading of the members’ journal, Fältbiologen, between 1959 and 1974, we identify four key characteristics that were communicated in the journal during the years of study: adventurous, knowledgeable, influential, and radical. We demonstrate that Fältbiologerna took an increasingly radical position and began to engage in environmental debates and actions, while still holding on to ideals of learning through spending time in nature. Participation in these different activities shaped the young members into environmentalists.     

Notes on Contributors

By the end of the century, and under pressure from new scientific theories of minds and emotions, the languages in which the Victorians understood the relationship between inner feeling and moral action came under great pressure. At the same time, the established association between aesthetic and moral value was being challenged by aestheticism's espousal of ‘art for art's sake’. This essay examines one very distinctive response to these issues: Vernon Lee's development of the concept of ‘empathy’. Lee offers empathy as a scientifically verifiable process which explains why beauty matters to us. She also seeks to use it to mediate a new position capable of acknowledging the power of aestheticism's critique of Victorian moralism, while re-establishing moral action as central to aesthetic experience.     

Rethinking the place of emotions in the field through social laboratories

The insights of feminist science and technology studies (STS) into the constructed and situated nature of knowledge have proved crucial to informing feminist geography. Since the rise of emotional geographies, feminist methodologies no longer simply reflect on questions of positionality, partiality, and power relations, but also on the role of emotions in the field. In this article, we argue that a feminist STS perspective has much to offer when thinking about the way emotions are engineered, controlled, and negotiated in research processes. Our engagement with what we call ‘social laboratories’ – i.e., spaces in everyday life where (experimental) research is conducted with human beings – advances debates in feminist geography, as these laboratories crystallize the emotional entanglements feminists encounter in the field. Looking at economic experiments in Ghana and fertility clinics in Mexico, we discuss the difficulties of doing feminist fieldwork in these experimental research spaces. We argue that the constant negotiation of emotions and ethics is crucial to access, assess, and do fieldwork in research settings that do not adhere to feminist ideals, but nevertheless have gendered effects on women's and men's lives. Rethinking ‘the place of emotions in research’ (Bondi 2005, in Emotional Geographies, edited by Joyce Davidson, Liz Bondi, and Mick Smith, 231–246, Aldershot: Ashgate) through social laboratories forges instructive links across feminist/emotional geographies and social studies of science.     

Feelings of distance and proximity: exploring the emotional geographies of men caregiving for family members with multiple chronic conditions

Care exchanges are imbued with emotion, yet few geography of caregiving researchers have explored how emotions shape such experiences. Furthermore, the emotions of caregiver men have been largely overlooked. As such, this secondary analysis aims to geographically explore the emotion discourse of a diverse group of men caregiving for family members with multiple chronic conditions. Drawing on semi-structured interviews with nineteen men caregivers in Canada, our thematic findings reveal that the men’s discourse portrayed emotions experienced relationally at three levels: Between the caregivers and their own selves, others and the wider community. It was also found that the men commonly expressed their emotional experiences using geographic notions of distance (e.g. feeling far, isolated) and proximity (e.g. feeling close, connected) and that these emotions were further complicated by the participants’ diversity or situated ‘place-in-the-world’. Overall, our findings demonstrate the importance of emotional geographies in caregiver men’s lived realities and how they move between distance and proximity in order to manage their emotions as caregivers. By considering caregiver diversity and the role emotions play in shaping caregiver experiences, programs, services and best practice can become better informed on ways to enhance the provision of more context sensitive and equitable caregiver support.     

‘Knowledge that moves’: emotions and affect in policy and research with young migrants

ABSTRACT

Migration is an emotional experience, and so is the policy and research work associated with it. Yet, discussions on emotions and affect remain largely absent from the literature on children and youth migration. Writing auto-ethnographically, I revisit my research with/about young Lao migrants with the aim of teasing out how emotions, of young migrants, of my own and in policy making emerged in relation to various dimensions of young people’s migration. On this basis I make the case for appreciating emotions as knowledge. While emotions are ‘moving’ in an affective sense, I proceed by arguing the productive dimension of emotions through the idea of the emotive as ‘knowledge that moves’. I substantiate this point by discussing instances in which emotions as a particular form of knowledge ‘move’ research decisions, policy making processes, theorizing the youthful dimension of migration as well as the interpersonal relations through which ethnographic research is realized.     

Dimensions of remapping: Heinrich Schiffers and his mental map of Africa

ABSTRACT

At the beginning of the 1960s, the Athenäum publishing house in Germany planned a revised and extended edition of Heinrich Schiffers’ (1901–1982) successful book Wilder Erdteil Afrika (English translation: The Quest for Africa). The bestselling author had published several monographs about Africa since the 1930s, and authored and edited numerous works after World War II. Nearly all of these works, whose substantial print runs are testament to their popularity, are characterized by an engaging combination of text, images, and cartographic material, creating narratives and mental maps about Africa, its history, and the colonial past. In his later writings, he stressed the importance of “relearning” with regard to Africa and struggled to remap the imaginative geography of Africa. In this paper, I examine the characteristics of Schiffers’ imaginative geography and the change in his writings and maps. I explore whether his concept of “relearning” was an epistemological decolonization or if there were any continuities found in his imaginative geography. In order to grasp the specifics of his thinking, his geography will be briefly compared with that of his contemporary, Frankfurt zoo director Bernhard Grzimek.     

Feminist geographies in Greece: a personal trajectory between ‘local’ and ‘international’

Abstract

Feminist debates in the context of an active women's/feminist movement found their way into the Greek academy in the second half of the 1970s, initially in history. Urban studies and geography were ‘late-comers’ in these debates which took place in different disciplinary environments where geography courses were taught. The article presents a personal account in and through the development of feminist approaches in urban geography, drawing from my teaching and research experience since 1982 in a department of urban and regional planning. This experience has been accumulated as a hard exercise in navigating through the denial and reluctant consent of various levels of administration, students’ changing acceptance, some women’s valuable active support, in the university and beyond, and other colleagues’ opposition or indifference. In this process, recent and longer-term developments have contributed to form a (continuously negotiated and contested) space for feminism, for tolerance, diversity and difference, in which a ‘we’ has been tortuously formed which speaks across worlds, participates in a plurality of communities, communicates in more than one languages and in a plurality of voices between ‘local’ and ‘international’.     

White gloves,feminist fists: race,nation and the feeling of ‘vintage’ in femme movements

This article raises the question of how the cultural politics of race and nation manifest within contemporary queer femme movements, performances and aesthetic practices. Focussing on the feeling of ‘vintage’, I specifically examine symbols, icons and aesthetics used in projects to queer femininity that invoke ‘the 1950s’. Grounded in femme-inist multi-sited ethnographic research in a movement to which I also belong, I draw on interviews and participant observation in queer subcultural spaces and analyse two examples of ‘vintage’ iconography within contemporary femme organizing where ‘vintage’ is a form of archival activism that also relates to a broader cultural imaginary of racialized femininity. Then I turn to an example of queer performance where ‘vintage’ is used as a critique of imperialism and whiteness. In closing, I discuss how the feeling of ‘vintage’ relates to whiteness and to a form of imperialist nostalgia.     

The matter of displacement: a queer urban ecology of New York City's High Line

This paper critically queers gentrification through an ecological analysis of the redevelopment of New York City's High Line. Taking the abandoned-queer-ecology-turned-homonormative park as a novel form of gay and green gentrification, I argue that the ‘success’ of the project must be critiqued in relational ecological terms. Intervening into the literature of gentrification, I begin to account for the material and symbolic aspects of ecological gentrification with the help of innovations in plant geography and queer ecology. To ground my analysis, I look to the process of ‘succession’, focusing, in particular, on one of the most established and successful plants growing on the abandoned High Line, Ailanthus altissima or the Tree of Heaven. Drawing on empirical insights, this account of the High Line's redevelopment tracks relations between queers and plants. Through layers of sexuality, ecology, and geography, the matter of displacement becomes central to a consideration of ethico-political possibilities for a queer ecological critique of urban space. In conclusion, I argue for an ethics and politics of responsibility to and for abandoned spaces that calls us to pay closer attention to the queer, the ecological, and their ongoing entanglement.     

Girls on film: Affective politics and the creation of an intimate anti-trafficking public in Singapore through film screenings

The interstices between film and politics occupy a prominent place in recent scholarship in political geography and cognate disciplines, focusing on the ways film establishes relations between viewers and characters. Such processes often utilise affective referents to create ‘intimate publics’. This paper focuses on the relations human trafficking films establish between ‘victims’, viewers and anti-trafficking stakeholders in creating an intimate anti-trafficking public in Singapore. I argue that the third world girl is rendered a moral object of sympathy both through trafficking film and performances by anti-trafficking stakeholders in the cinema. However, in comparison to both film viewers and anti-trafficking stakeholders she is cast as muted and lacking agency. Intimate anti-trafficking publics can emerge through the harnessing of negative emotions that, in this case, privilege the plight- but not the agency – of the female child trafficking victim and are inculcated through film storylines and cinematic performances.     

Step lightly,then move forward: exploring feminist directions for northern research

I discuss the methodological challenges that research with Aboriginal women poses in historical geography, especially in Northern Canada. Drawing a parallel between historical geography and contemporary Northern studies, I explore how the predominance of climate change as a framework for funding Arctic research creates an environment where women's specific ways of knowing and connecting with the land are not adequately captured. A gender approach that is sensitive to the issues women face in their communities reveals that their experience of climate change, as well as the concerns they have about it, are inseparable from the other economic and social issues they face. I argue for the development of a feminist research agenda in the North that allows Aboriginal partners to locate themselves in the frameworks that are constructed for producing knowledge. At times letting the project ‘fail’ may be the surest way to enable the emergence of a locally‐driven agenda that addresses the present and future needs of Northern Aboriginal Peoples.