(Just) a walk with the dog? Animal geographies and negotiating walking spaces

In this paper, we present findings from interviews conducted with people who walk with dogs. Drawing on new walking studies and animal geographies as our theoretical framework, we adopt the view that walking is more than just walking; it is often a highly sensual and complex activity. We argue that walking with dogs represents a potentially important cultural space for making sense of human–animal relations. We show how the personalities of both dog and walker can shape not only walking practices, but also the human–animal bond. We contend that the walk is a significant arena where relations of power between animal and human are consciously mediated. We also provide evidence which indicates the contested nature of walking practices and spaces. We conclude that the dog walk is a useful practice through which to examine human–animal relations and thus to contribute to the field of animal geographies.     

City with or without God? Features of post-secularism in religious landscape of post-communist Prague

The religious climate caused significant changes over the last few decades which led to intense debates about post-secularism in Western Europe. However, there is particularly a distinct lack of analyses of the features of post-secularism in post-communist cities. The paper draws on the case study of Prague where the religious landscape is in many ways unique in a European context because of its highly secularized society. Nevertheless, Prague also experienced a revival of religious life, which has found expression in the religious landscape (not only) through the emergence of new sacral structures, pluralization of religion and post-secular rapprochement in religious institutions. The paper examines the convergent and contradictory processes shaping the religious and non-religious landscape in Prague and therefore opens the discussion about post-secularism in post-communist context. The results point to the importance of historical, social, and urban development for the new geographies of religion. New areas of research should also draw attention on the new religious movements and alternative spirituality which helps to explain the relationship between sacred and secular phenomena in current European society and space and the re-definition of the minority role of religion in the secular society.     

‘God was with me everywhere’: women’s embodied practices and everyday experiences of sacred space in Czechia

In this paper, we approach religion and spirituality through the analytic lens of the everyday and examine how ordinary women make sacred space through their embodied, emotional, and spatially varying practices. Our research is grounded in Czechia where about 80% of inhabitants do not declare any religious affiliation and ‘new’ religions are on the rise. We deploy auto-photography as a method that invites participants’ own visual representations and interpretative narrations of their quotidian experiences. Thirty-eight Christian, Buddhist, and non-religious women participated in this study in 2016. Our analysis of photographs and interviews shows that our participants turn places that are not primarily associated with religion or spirituality (such as a kitchen sink or a bus stop) into sacred or spiritual places while at the same time integrate officially sacred spaces (such as churches and meditation centers) into their daily lives through social activities. Thus, we argue that a mutually transformative process is taking place in contemporary Czechia. In this process, religiously affiliated and non-affiliated women alike transform everyday spaces into sacred sites through their embodied and emotional practices that seek calmness, peace, and transcendence. At the same time, women who participate in organized religions remake the sacrality of officially sacred sites through their emphasis on social connections and feelings of communal belonging and shared identity. Our findings underscore that sacred space is not fixed in any one location and its production involves the continual emotional and material investment by ordinary women.     

'Hired Hands' or 'Local Voice': Understandings and Experience of Local Participation in Conservation

In recent years, the notion of local participation has emerged as a major force in both policy-making and political philosophy. This paper explores the role that participation is playing in mediating relations between local people, conservation organizations and the ideas and practices of nature conservation in England. Drawing upon empirical research in the county of Kent, the paper argues that there are systematic discrepancies between the motives, experiences and understandings of the various policy actors towards the theory and practice of a participatory conservation. It argues that these apparent discrepancies have serious implications for both the credibility and the effectiveness of present initiatives, whereby participatory practice serves to reshape existing conceptions of conservation and rural space.     

Have sex will travel: romantic ‘sex tourism’ and women negotiating modernity in the Sinai

Since the 1970s, studies on western women's ethnosexual tourist–local relationships have tended to focus on the beaches of the Caribbean and have come to one of two main conclusions – either they are no different from the overtly exploitative relationships of heterosexual male sex tourists or they are different because they involve a softer, caring element of romance. This article proposes that both positions have led to constrictive, circular research that highlights the racialised and economically disparate nature of these exchanges but mostly ignores the importance of imaginative and emotional geographies caught up in such relationships. Based on fieldwork interviews with men and women in the resorts of the South Sinai, Egypt, I argue that these encounters can be seen as examples of a modern subjectivity that are defined by and take place within imagined (fixed) constructions of landscapes, native third world masculinity (in this case Arab/Bedouin), femininity (white, heterosexual, western), freedom and love (spiritual and physical): all presented in some form of opposition to a particularist idea of modernity and viewed through a filter of selective (and spatially circumscribed) histories. By adding a geographical dimension, this article aims to open up the current debate on female sex tourism to a wider range of issues and reveal more of the conflicts, tensions and imaginations that make up these encounters.     

Breaking ground—marginality and resistance in (post) unification Germany

Drawing on postcolonial theory and recent geographical debates on subaltern speech and marginal positioning this paper asks what the relevance of ‘place’ is for attempts to ‘transgress’ and ‘resist’ the marginalisation of (former) East Germans in (post)unification Germany. My intention is not to equate the postcolonial situation with that of East Germany after unification, but rather to engage the theoretical and political insights of postcolonial critiques to highlight the conflicts and contradictions that emerge from attempts to move ‘beyond’ oppressive binary constructions. Questions of speaking and listening, as well as seeing and being seen are attended to with a strong focus on the paradoxical places and spaces within which they come to matter in contradictory ways. How do the practices of listening/speaking, seeing/being-seen function to place particular groups in the social margin or centre of ‘(re)united’ Germany? Does ‘power’ reside less with the speaker than with the listener, or is it still important to claim voice (rather than being ‘given’ voice) as an ‘other’?The paper tries to work through some of the tensions, conflicts and concerns that have emerged from my PhD research on the construction of East German marginality through media practices, but also in German social, cultural, political and academic discourse. Perhaps the most significant of these conflicts is that of having lost one’s politically bounded place (as a GDR citizen) and yet finding oneself reconstituted in the (symbolic as well as socio-economic and political) margin of a nation that, to this date, is described as ‘divided within itself’. The sense of placelessness becomes politically relevant when ‘resistant’ or ‘transgressive’ acts are (to be) performed that have no ‘proper’ place from which to embark or in which to be staged. Similar to the post-colonial situation, where no ‘original beyond’ exists, and despite being frequently posited as a symbolically separate entity, ‘East Germans’ have no place for return, only an impossible situation of being constantly ‘out-of-place’ even in the locales that used to be ‘home’.