Walking with preschool‐aged children to explore their local wellbeing affordances

An increasingly well‐developed body of research uses neighbourhood walks to better understand primary school children's experiences of local environments, yet virtually nothing is known about preschool‐aged children's connections to their neighbourhoods. A reason for this omission is the commonly held view that preschool children lack competency to reflect on lived environments beyond playgrounds, kindergartens, and other confined settings that dominate early childhood. However, preliterate children walk around, use, and create intimate relationships with local environments as shown by 10 children aged 3–5 years from Dunedin in New Zealand during go‐along interviews. We asked each to walk us around their locale, explaining and pointing out favourite and less beloved places and activities. In this article, we advance two arguments: first that preschoolers are knowledgeable meaning makers of place; second that walking with them is a key step to understanding their life worlds and provides a way for preliterate and preverbal children to demonstrate knowledge and understanding of their spatial worlds, including as research participants. We challenge the idea that children of this age lack large‐scale spatial competency and understanding. Walking with them generated an in‐depth appreciation of their experiences of environments and revealed deep connections they had with their locales at varied scales. The work enables us to offer novel insights into spatial competency, sociospatial complexities, and the multiple dimensions of young children's wellbeing affordances in urban environments. Such insights are highly relevant for geographers, planners, and others who shape children's urban environments.     

Beyond the everyday? Rethinking place meanings in tourism

ABSTRACT

Existing tourism scholarship on place meanings seems to retain an underlying assumption of a contradiction between tourist places and the mundane world. In contrast, this paper contends that the production of the meanings of tourist places is also closely related to everyday life. To make its case, it interrogates the creation of meanings of two scenic sites of Tianya Haijiao and Nanshan in Sanya, a famous coastal destination in southern China. Although both scenic sites have been recently developed, their significance stems from historical and cultural meanings in traditional Chinese culture, which are frequently communicated in people's daily conversations and practices. Besides, the meanings of the tourist sites are neither fixed by legitimate discourses nor dominated by tourism publicity; they are continuously shaped by wider socio-spatial events in mundane societies and re-interpreted through tourism mobilities in accordance with tourists’ everyday concerns. This paper echoes the ‘new mobilities turn’ in tourism studies and contributes to the discussions of the mundaneness of tourist places.     

Linked (im)mobilities and the relational politics of movement in post-earthquake Nepal

ABSTRACT

This article highlights the importance of various (im)mobilities that were induced by the massive 7.8-magnitude earthquake that struck Nepal on 25 April 2015. It analyzes over 120 news articles published in the immediate aftermath of the earthquake, arranging these into a mobility-centric narrative that highlights the politics of movement in the disaster’s wake. Drawing on the theoretical and methodological “mobilities turn”, I introduce the concept of linked (im)mobilities to demonstrate the complex dialectics structuring (im)mobilities after the disaster. More specifically, Nepal’s post-earthquake (im)mobilities intersected with one another and with a variety of geographic and political factors to produce a mutually constitutive web of contingent movements. Attending to these not only underscores the centrality of (im)mobilities themselves. By raising questions of scale, inequality, bordering, and “islanding”, the approach advanced here widens our analytical frame. It offers a conceptual architecture capable of encompassing more factors (beyond mobility), thereby facilitating a broader understanding of the disaster event and its various outcomes.     

How environments speak: everyday mobilities,impersonal speech and the geographies of commentary

This paper examines commentary as a mode of speaking that has not received sufficient attention by social and cultural geographers. In contrast to a representational understanding of commentary, where commentary is the expert interpretation of an environment, this paper develops a more passive understanding of commentary where the commentator is a figure through which the affective, material forces that constitute environments become expressed. Based on qualitative fieldwork in Sydney, Australia, the paper examines three modes of everyday commentary related to commuting. The commentaries of reportage, anecdote and autoventriloquy each demonstrate in different ways how the affective, material environments of commuting become spoken. The paper shows, first, how commentary is a constitutive rather than derivative aspect of the experience of commuting. Second, it shows that commentary is an expression of affective, material environments, rather than either the willed self-expression of the speaker, or the manifestation of socially and historically contingent discourses. Third, it shows that commentary can both close down and draw out specific affective, material environments. Fourth, it shows how commentary modulates the powers of existence in the zone of the commute, transforming the affective possibilities immanent to different situations.     

Going places; challenging directions for the future of heritage studies

This article is a comment on: Tubridge et al., 2012. Decennial reflections on a ‘geography of heritage’ (2000). International Journal of Heritage Studies, DOI: 10.1080/13527258.2012.695038     

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.     

‘The problem with permanence is that you’re stuck with it’: the public arts centre building in the twenty-first century

Dedicated arts centres were a common outcome of the great expansion of the public sphere in the nineteenth and twentieth centuries. In the early twenty-first century, however, many of our arts centres present a challenge to cultural policy-making. Expensive to maintain and operate, they are often ill-equipped to host the increasingly diverse range of communities and arts practices that have emerged with each generation. The article outlines the difficulties that the presence of such arts centres present to cultural policy-makers, using case studies of four Australian centres. It argues that the ‘mobilities turn’ in sociology provides a useful framework for considering the challenges posed by a static building and its array of highly mobile stakeholders. The study focuses on the perceptions of arts centre managers as cultural intermediaries – giving voice to the opportunities and constraints for the arts centre building and to the needs and interests of public policy-makers, artists and audiences, and juggling the tensions between the ideological, political, demographic and cultural forces that define the field in which they routinely operate. The managers negotiate distinctive challenges that arts centres face within the context of decentralised and fluid understandings of creative spaces for contemporary leisure practices.     

Sexualities,subjectivities and urban spaces: a case for assemblage thinking

In this essay, we argue that assemblage thinking has much to offer geographers attempting to conceptualize the interrelationships between sexualities, subjectivities and contemporary urban spaces. In our current research on queer mobilities, we found that despite the explanatory weight provided by mobilities approaches, two fundamental questions remained: how to conceptualise the nature of ‘the queer subject’, and how to better explain why certain kinds of urban spaces still seemed to support these newly mobile queer subjects. Here we speculate on the potential of assemblage thinking to formulate some new theoretical and conceptual responses to these questions. While quite preliminary, there is the potential to understand how interlocking (but temporary and unstable) notions of identities, subjectivities and mobilities (of ideas, people, knowledge, capital, etc.) can be ‘assembled’ in and across urban spaces, recursively reshaping sexualities and places.     

Running road races as transgressive event mobilities

Running is a unique form of mobility because while it involves traveling over distance, it is not usually done as a means of transportation. Although running can and does take place almost anywhere, bringing together hundreds or thousands of runners at a time via an event known as a road race enables a different, transgressive occupation of space that no one runner could accomplish on his or her own. In this paper, based on participant observation, I argue that the transgressive but sanctioned nature of the mobilities that road races allow, by temporarily taking over a space devoted to motorized vehicles and turning it into a space for pedestrians, defines these events as unique moments that are only possible through the collective nature of this usually solitary form of mobility and that allow for the pleasure of being transgressive without the risks that transgression normally entails. The paper further argues for considering ‘event mobilities’ as more than traveling in order to participate in an event, because some kinds of mobility are only possible in the context of an event.     

Rethinking activism: tourism,mobilities and emotion

Abstract

This article seeks to trouble distinctions between activism and tourism, and activism and regionality. It does this by exploring the role of tourism, mobilities and emotion for a regional Australian queer collective, and their 1400 km return journey to the Sydney Gay and Lesbian Mardi Gras Parade. In illustrating the ways this touristic journey represents alternative ways of performing queer activism, I argue that the existence of regional activism deconstructs notions that non-normative sexualities and queer politics do not exist beyond urban centres. Granting attention to the alternative ways the queer collective utilises tourism mobilities as part of their activism strengthens characterisations of leisure as always more than a space of hedonism and escape. Understanding the broader significance of events enables scholars to rethink festivals as spatially and temporally bounded, one off events but rather crucial to the ongoing sustainability of regional queer collectives and performances of queer activism in peripheral areas.