This is an essay on methodology.  It was published in 1984 when I was in an iconoclastic mood, but I think it is a reasonably accurate account of what I see as the relatively straightforward approaches I have used in all my substantive writing.

The last few years have seen a resurgence of interest in the concept of place in anthropology, geography, and political ecology. "Place" -or, more accurately, the defense of constructions of place -has also become an important object of struggle in the strategies of social movements. This paper is situated at the intersection of conversations in the disciplines about globalization and place, on the one hand, and conversation in social movements about place and political strategy, on the other. By arguing against a certain globalocentrism in the disciplines that tends to effect an erasure of place, the paper suggests ways in which the defense of place by social movements might be constituted as a rallying point for both theory construction and political action. The paper proposes that place-based struggles might be seen as multi-scale, network-oriented subaltern strategies of localization. The argument is illustrated with the case of the social movement of black communities of the Pacific rainforest region of Colombia.

From his initial writings on imagination and memory, to his recent studies of the glance and the edge, the work of American philosopher Edward S. Casey continues to shape 20th-century philosophy. In this first study dedicated to his rich body of work, distinguished scholars from philosophy, urban studies and architecture as well as artists engage with Casey's research and ideas to explore the key themes and variations of his contribution to the humanities.

Structured into three major parts, the volume reflects the central concerns of Casey's writings: an evolving phenomenology of imagination, memory, and place; representation and landscape painting and art; and edges, glances, and voice. Each part begins with an extended interview that defines and explains the topics, concepts, and stakes of each of area of research. Readers are thus offered an introduction to Casey’s fascinating body of work, and will gain a new insight into particular aspects and applications of Casey's research.

With a complete bibliography and an introduction that at once stresses each of Casey’s areas of research while putting into perspective their overarching themes, this authoritative volume identifies the overall coherence and interconnections of Edward S. Casey's work and his impact in contemporary thought.

This article examines the conception of the everyday city as presented in the work of architect Christopher Alexander and architectural theorist Bill Hillier: Both thinkers suggest that, in the past, lively urban places arose unself-consciousty through the routine daily behaviors of many individual users coming together in supportive space and place. In different ways. both thinkers ask whether, today, a similar manner of vital urban district can be made to happen self-conscioustv through explicit understanding transformed into design and policy principles. The aim for both Alexander and Hillier is place-based urban communities marked by lively streets, serendipitous public encounters, and informal sociability. The article begins by examining commonalities and differences in Alexander and Hillier's conceptions of environmental wholeness and urban place. Next. the article considers implications for urban design and, last, indicates the considerable value that the two thinkers' ideas offer environmental philosophy, particularly for understanding environmental wholes.

Les notions de « topique » et de « cadre » sont de celles dont l'appréhension ne va pas de soi. Leur maniement est en effet complexe, du fait qu'elles se prêtent à de nombreuses définitions et relèvent possiblement de différents niveaux d'analyse, la phrase ou le texte. Précisons d'emblée que la perspective adoptée ici sera prioritairement phrastique, ce qui n'en suppose pas moins la prise en compte du contexte textuel, en particulier subséquent. Le but de cet article n'est pas d'entamer une nouvelle discussion autour de ces notions prises individuellement, mais d'envisager le rapport qu'elles entretiennent entre elles (ce qui suppose certes de circonscrire au préalable les domaines retenus). L'idée défendue est que, au-delà des affinités que présentent les deux notions, il est à la fois nécessaire de les distinguer et de les envisager dans la continuité l'une de l'autre. C'est en effet bien à un continuum que l'on a affaire, aux extrémités duquel se situent respectivement les notions de « topique » et de « cadre », et au milieu duquel apparaît une zone de partiel recouvrement entre les deux notions. Nous commencerons par préciser l'angle selon lequel seront abordées les notions de topique et de cadre, tout en envisageant les relations qu'elles entretiennent et le type de continuité dans lequel elles s'inscrivent. C'est dans ce contexte que nous examinerons des exemples du type de (1) et (2) : 1) Quant à Paul, il n'a toujours pas dit s'il venait ce soir 2) Les enfants, tu tires un trait sur plein de choses, mais tu regrettes pas. Nous nous concentrerons ensuite sur les compléments spatio-temporels, en envisageant tout d'abord les énoncés du type : 3) La nuit, tous les chats sont gris, avant de considérer, plus longuement, ceux du type : 4) Sur le Pont d'Avignon, on y danse, on y danse… 5) A Paris, j'y vais demain, que nous tenterons, à partir d'une étude sur corpus, d'interpréter à différents niveaux, en particulier pragmatico-discursif. 1. TOPIQUE ET CADRE : UN CONTINUUM ? 1.1. Délimitation des notions de topique et de cadre 1.1.1. La notion de topique Les définitions de la notion de topique 2 sont nombreuses 3 : nous nous contenterons de rappeler celles qui se situent dans une perspective informationnelle, en retenant celle(s) dont

CALVINO’S INVISIBLE CITIES IS ONE OF THE MOST INFLUENTIAL ESSAYS DESCRIBING MODERN CITIES AND THE WAY THEY ARE PERCEIVED: A DELIGHTFUL ALLEGORY OF THE THOUSANDS OF INTERACTIONS, TANGIBLE AND INTANGIBLE, BETWEEN PEOPLE AND PLACES.

BY ADOPTING CALVINO’S LENS IN READING CITIES, I STARTED TO DEFINE THE CORE OF MY PROJECT WITH THE CLEAR INTENT TO UNDERSTAND HOW THE CITY AFFECTS CITIZENS AND VICE VERSA.

CITIES CAN BE CONSIDERED AS LAYERED ENTITIES IN A PERPETUAL EVOLUTION, LIVING SCENARIOS WHERE HISTORY AND STORIES CONSTANTLY OVERLAP CREATING NEW SETTINGS, NEW SCHEMES AND NEW SITUATIONS WITH THOUSANDS OF ACTORS PLAYING COUNTLESS ROLES. HOWEVER, IT IS MORE DIFFICULT TO GRASP THE ROLE THAT CITIZENS PLAY TODAY, WHETHER THEY ARE SPECTATORS, CHARACTERS OR PROTAGONISTS.

CITIZENS ARE TOO OFTEN OVERCOME BY THE TOP-DOWN CONFIGURATION OF CITIES.

IN ORDER TO REVERSE THIS, I HAVE BEEN INVESTIGATING MY ROLE AS DESIGNER, WHICH IS TO HELP FOSTER NEW ACTS OF BOTTOM-UP PARTICIPATION IN ORDER TO PERCEIVE, CONCEIVE AND INITIATE CHANGES IN THE WAY WE LIVE IN CITIES.

THUS A QUESTION ARISES: HOW CAN WE DESIGN CONDITIONS THAT ALLOW PEOPLE TO BECOME AUTHORS OF THE URBAN METAMORPHOSIS?

THE PROJECT ATTEMPTS TO BE ONE POSSIBLE PROCESS THAT ACTIVELY ENGAGES AN ENTIRE COMMUNITY, SHIFTING THE ROLE FROM PASSIVE USERS TO PROTAGONISTS OF A CHANGE.

1+1=3 IS LOCATED IN A SMALL TOWN IN ITALY CALLED CASSINA DE’ PECCHI, ONE OVER MANY THAT ENCOMPASS MILAN’S GREEN BELT. THE ENTIRE AREA COVERS OVER 40.000HE AND IT IS THE LARGEST AGRICULTURAL PARK IN EUROPE; HOWEVER THE 61 TOWNS HAVE ESSENTIALLY LOST THEIR RURAL VOCATION. ON THE CONTRARY, THEY ARE PERIURBAN TOWNS, PLACES DEFINED FOR THE GEOGRAPHICAL POSITION IN PROXIMITY OF A CITY, RATHER THAN FOR THEIR IDENTITY.

IN FACT, A SENSE OF STASIS AND PARALYSIS OCCURS IN CASSINA DE’ PECCHI SINCE THE 80’S: THE RURAL ENVIRONMENT IS NOWADAYS DISREGARDED AND THE URBAN TRANSFORMATION IS A LONG WAY OFF, HENCEFORTH INHABITANTS ARE RATHER DETACHED FROM THEIR LIVING ENVIRONMENT. MOREOVER AN UNSTABLE POLITICAL SITUATION LED CASSINA TO A COMPLETE LACK OF AGENCY.

1+1=3 ATTEMPTS TO PROVOKE A CHANGE. IT SEEKS TO BE PIONEER OF A NEW PRACTICE THAT ALTER THE WAY THE ENVIRONMENT IS UNDERSTOOD AND PLANNED BY SUGGESTING BOTTOM-UP ACTS OF RE-APPROPRIATION.

A FARM-MAKING PROCESS HAS BEEN DESIGNED TO ENABLE CITIZENS TO ENGAGE WITH THE FORGOTTEN RURAL ENVIRONMENT AND SPECULATE ON ITS POSSIBLE FUTURE DEVELOPMENT. AN ABANDONED PUBLIC FARM ACTS AS CATALYST TO ATTRACT CITIZENS AND TRIGGERNEW RURAL [R]EVOLUTIONS IN ORDER TO INCITE HOPE FOR A BRIGHTER FUTURE.

THE INITIAL CONCEPT WAS UTTERLY FOCUSED ON THE CHOSEN FARM, CASCINA BINDELLERA. THE PROCESS WAS MORE BASED ON THE SUBJECT RATHER THAN ON THE COMMUNITY, NEVERTHELESS 1+1=3 SOON SHIFTED ITS FOCUS FROM A MERE COLLECTION OF IDEAS TO THE CO-CREATION OF A MORE PRAGMATIC VISION FOR CASSINA, WHERE THE FARM STANDS AS THE STARTING POINT.

THE MAIN AIM WAS TO DESIGN A PROCESS SO THAT NEW COLLECTIVE CITY-NARRATIVES CAN UNFOLD, IN ORDER TO OPEN UP GLIMMERS OF GENUINE PARTICIPATION. THE IMPACT OF CITIZENS’ DIRECT PARTICIPATION HAS THE AMBITION TO GENERATE THE EQUATION 1+1=3, WHERE BOTTOM-UP PRACTICES ACT AS CRUCIAL INGREDIENTS FOR THE DEVELOPMENT OF A NEW PROACTIVE AND COHESIVE COMMUNITY, IN ORDER TO RE-DESIGN A CITY IN WHICH EVERYONE HAS A PLACE.

Este artículo describe el proceso de investigación-acción en la didáctica de proyectos arquitectónicos, en la relación de la teoría con la práctica a partir del recorrido del no-lugar al lugar. Se introduce la teoría en el taller (curso de proyectos) a través de conceptos relevantes tales como: no-lugar, lugar, ser humano, habitar y contexto, principalmente, desde disciplinas distintas pero complementarias como son: filosofía, antropología, sociología y arquitectura, a fin de abrir una reflexión que permita profundizar en los conceptos clave para poder fundamentar con mayor solidez y vincular con sus habitantes y el contexto los proyectos arquitectónicos.

Increasingly marked by ethnic resettlement, large-scale development and the destruction of cultural places, today's world challenges the essential bond between indigenous peoples and the land. Popular ideas about the supportive role of long-term, phenomenological links to place and heritage appear to be losing their relevance. Yet, a closer look at the complexity of human connections to place reveals how painful memories and discomfort can also generate strong bonds that affirm community and cultural cohesiveness. Place-making in indigenous heritage landscapes marked by colonialism is often ambivalent, evoking Ruth Benedict's observation that the sacred ‘may be a source of peril or it may be a source of blessing’ (1934:28). Though the actual meaning of places may be fraught, a shared approach to such heritage can bind communities together, overcoming historic silences and a violent past. With specific reference to ethnographic research in the Marquesas Islands of French Polynesia, I illustrate the contingency of indigenous processes of place-making that are based in personal belief, discomfort and colonialism as much as affirmative interaction with the physical world.

Near sunset on Ash Wednesday of 2018, I traveled to the banks of the Ventura River outside Ojai, California, arriving to stony, sandy terrain filled with charred stumps and twigs, the land coated with ash. Until recently, this had been a riparian zone dense with willows, sugar bush, manzanita, oak, and many other plant species, along with countless reptiles, mammals, birds, and insects, part of the Los Padres National Forest, one of the most biodiverse places on Earth (see Figure 1, from the preceding summer). But the Thomas Fire, then the largest wildfire in California history, had surrounded Ojai weeks earlier, roaring north, east, and west into remote wilderness areas and south through Ventura to the Pacific Ocean, consuming 281,000 acres, countless plant and animal lives, and habitats of all kinds, and continuing through mudslides unleashed by torrential rain, killing twenty-one people before the fire was finally extinguished. As Lent began, with local communities still traumatized, I gathered with Chumash, Shinto, and Christian leadership and participants from a variety of traditions or no tradition; drumming and singing as people arrived, we also welcomed hikers and a family with children drawn to see what was going on. The rite followed the general ritual pattern of the host community, Ojai's Church of the Wild (see http://churchofthewild.com/), an outdoor-worshiping community whose pastor, Victoria Loorz, chose the location for the service and gathered materials and images to create a visual focus at the circle's center. A Chumash elder, Julie Tumamait, opened the rite, leading us in invoking relations in the four directions, inviting us to kneel to touch and open ourselves to the scarred soil and Earth itself, and sending us later into the extended "wandering" portion of the service with offerings of sage, acorns, and other seeds to give back to the land, the water, the creatures, the place (see Figures 2 and 3). I wrote and led a lament naming the shattering devastations of species, a numbing cascade of losses. During the wandering, people spent time along the river, whose seasonal flow gave its own music to

While place-based methods are increasingly being used to explore why place matters for health, how places matter for mental health and psychological wellness is less understood. Overall, approaches that consider community, environmental, and neighborhood-level factors have been taken up to a lesser extent by psychologists. Yet methods that situate human behavior within a spatial context have the potential to expand psychological and interdisciplinary inquiry aimed at improving mental and cognitive health. This article presents a brief overview of one type of mobile method, the go-along walk, that can be used with a variety of technologies and complementary methods to better understand how individuals respond to places and environmental stimuli, including place-based exposures. Implications for broadening the range of research questions and translational applications are discussed.

Pulotu, domaine des dieux ou lieu de séjour des morts, est un toponyme connu aussi bien en Polynésie qu'à Fidji. On ne sait s'il s'agit d'un lieu entièrement mythique ou de la réminiscence d'un endroit autrefois prospère. La tradition orale s'attache à relater sa richesse, les faits et gestes de ses habitants, et la façon dont on peut y séjourner de façon transitoire. Les deux textes wallisiens présentés ici ont été enregistrés en 2000 auprès d'Alikisio Liufau, du village de 'Utufua à Wallis.

There has been wide acknowledgement of the relationship between inadequate housing and poor health; however, temporary housing has largely escaped attention. This paper takes a socio-spatial perspective of camping ground residence, reflecting on competing narratives of the meaning of these places. The temporary nature of this housing leaves residents vulnerable to eviction and inadequate housing standards, and particularly at-risk of further homelessness. Legislation, regulation and public discourse undermine camping ground residence as a legitimate housing option. This paper examines camping grounds as sites of politics of place, where many camping ground residents live in a politically and socially unsecured space. The conception of camping grounds as housing is a complex and contested issue, regardless of any economic and social functions that camping grounds fulfil. This research is an example of the consequences of social exclusion in housing, and findings reinforce the need to take into account socio-spatial structuring of housing within policy settings.

This ethnography investigates the collective identity of the Knoxville punk community. I argue that punk rock culture in Knoxville exists as a proactive open community, and frame the discussion with the psychoanalytical work of collective identity by Jacques Lacan, notions of discourse described by James Gee, as well as definitions of community explored by Will Straw and David Hesmondhalgh. Knoxville punk musicians promote the sense of community with music through the value of cultural knowledge, providing physical areas for social space creation, and instructing young women musicians. Each factor provides a distinct element for the proactive movement in Knoxville punk. In examining the familial nature of punk musicians in Knoxville, I illustrate how punk culture transcends previous notions of subcultural studies and promotes a collective identity through the desire for community progression. Rather than focusing on the negative aspects of a youth culture in opposition to mainstream...

Comment fabriquons-nous nos territoires ? Que ce soit les discours, les écritures médiatiques, la visualisation cartographique ou l'analyse de données, ces dispositifs de mise en visibilités contribuent à la définition et à la production de nos quartiers, de nos lieux de socialisation et de nos activités dans l'espace public. Cet ouvrage aborde des processus sociaux de territorialisation par lesquels les sociétés, les collectifs, les acteurs donnent du sens à leur espace de vie et le redéfinissent. Il montre la manière dont s'engagent et se confrontent différentes représentations, par exemple autour des jeunes et des médias d'information, de l'inclusion numérique, de la mutation d'un quartier, de la gestion de crise, de ce qui fait mémoire et patrimoine.

This paper focuses on ways in which entrepreneurs engage with place and community. Drawing on the ideas of embeddedness and transferring value across spheres, we develop insight about how the relationship between entrepreneurs and communities influences entrepreneurial practices and outcomes. Employing an ethnographic perspective including participant observation, we explored the situated practices of entrepreneurs in two depleted communities in the Northwest of Ireland. We found that entrepreneurs not only drew on the community in running their business, but were also involved in a wide range of "other" activities that engaged, involved and worked with the community. This entrepreneurship produced a range of projects that addressed social and economic issues (unemployment, employability and emigration) and the depleted sense of place which was adversely affecting these communities. We show how social bonds and an affinity to community enable entrepreneurship to create, renew and reify a positive identity of place by combining understanding with entrepreneurial purpose.

As a small emerging country, Thailand has recognised the need to enhance the nation ' s branding in order to compete in the competitive global marketplace. The Branding Thailand project was initiated by the Thai Government to fi nd out how people worldwide view the nation ' s strengths and weaknesses. One of the most important issues placing Thailand at a signifi cant disadvantage is the image of sex tourism. This paper illustrates the current situation and analyses the root causes of sex exploitation and perceptual problems. Place branding strategies are proposed to correct the present negative image by placing emphasis on positive characteristics in order to suppress negative perceptions. These strategies include the development of brand positioning through promotional campaigns that use positive features, such as natural beauty and local hospitality, and communication tools such as slogans, themes, visual symbols and events.

La critica condivisa da Paci e Sini alla concezione scientifico-matematica di spazio e tempo che sorregge la concezione tradizionale di storia e la concezione razionalistica dell’architettura si sostanzia dell’appello al mondo della vita, alla spazialità e temporalità della vita vissuta, della durata e della relazione.
Nell'indagare il rapporto tra memoria e progetto tutto ciò ha un ruolo essenziale, così come l'apertura d'orizzonte offerto dalla genealogia e dalla sua costitutiva capacità di farsi carico di
quella circolarità delle estasi temporali per cui il passato necessita del futuro per acquistare il suo senso compiuto.

This article explores communication at University of Nebraska Cornhusker football “watch parties”—public gatherings where fans watch the football team's game on television—at seven locations across the United States. This study concludes that the decoration of the watch-party site, the attire worn by fans attending the watch parties, and collective activities of relating and connecting that occur during the watch parties constitute a unique type of performance ritual. Specifically, this article analyzes how the watch-party rituals spin a web of communal connections in which fans at each site connect with one another, with fans at other sites, and with the state of Nebraska to form what is called an “intermediate place”—a place that is symbolically rooted in a specific geographic location and simultaneously manifest in other physical locations.

This paper focuses on cultural reproduction in arts festival settings. It begins by conceptualizing festival settings as places whose characters derive from a combination of both internally derived traits and a diverse series of interactions with other places. Drawing on case study research conducted in an arts festival setting in Galway in the Republic of Ireland, the discussion identifies how elements indigenous to the place connect and engage with external forces. The study found the process of interacting with other places to be complex, involving much negotiation and adaptation as locales became contexts for re-working an array of often conflicting ideals and influences. The paper concludes that while inevitable difficulties are faced as festivals negotiate the potentially standardizing forces of homogenization, it is only through continuous interaction with other places that local contexts realize their full potential.

John Sayles is one of America’s most successful independent filmmakers, whose works include Return of the Secaucus Seven (1980), City of Hope (1991), and Lone Star (1996). This article examines Sayles’ portrait of place in Sunshine State (2002), a film set in Plantation Island, Florida, where large-scale corporate development is transforming two communities—one black, the other white—into upscale winter resorts. Sayles’ film probes the place experience of some sixteen vividly drawn characters and illuminates how the same physical place, for different individuals and groups, can evoke a broad spectrum of situations, meanings, and potential futures. One of Sayles’ conclusions is that people cannot escape the place in which they find themselves. They can, however, learn from that place and thereby decide whether and in what ways they will offer that place commitment or not.

Within critical place name studies, the perspectives of 'toponym-as-commodity' and 'toponym-asnationalistic symbol' have tended to be studied separately, but they are not necessarily mutually exclusive. Using a case study of toponymic change from First World War USA, specifically the renaming of New Berlin, Ohio, to North Canton, we illustrate that this effort to de-Germanise the landscape cannot be adequately understood without considering how seemingly nationalistically-driven toponymic changes took place within, and facilitated, local industrial and commercial momentum. While the toponymic literature has tended to emphasise the role of government elites in controlling and contesting place names, our Ohio case demonstrates the powerful role of a corporation, namely the WH Hoover and Hoover Suction Sweeper companies, in shaping place naming debates and changes. We interpret the New Berlin name change via three themes: symbolic capital and place re-branding, symbolic annihilation and fetishisation, and the toponymic rescaling of economic linkages.

Edited by Cara Courage, Anita McKeown Routledge, 2019 https://www.routledge.com/Creative-Placemaking-Research-Theory-and-Practice/Courage-McKeown/p/book/9780367586935 This book makes a significant contribution to the history of placemaking, presenting grassroots to top-down practices and socially engaged, situated artistic practices and artsled spatial inquiry that go beyond instrumentalising the arts for development. The book brings together a range of scholars to critique and deconstruct the notion of creative placemaking, presenting diverse case studies from researcher, practitioner, funder and policymaker perspectives from across the globe. It opens with the creators of the 2010 White Paper that named and defined creative placemaking, Ann Markusen and Anne Gadwa Nicodemus, who offer a cortically reflexive narrative on the founding of the sector and its development. This book looks at vernacular creativity in place, a topic continued through the book with its focus on the practitioner and community-placed projects. It closes with a consideration of aesthetics, metrics and, from the editors, a consideration of the next ten years for the sector. If creative placemaking is to contribute to places-in-the-making and encourage citizenled agency, new conceptual frameworks and practical methodologies are required. This book joins theorists and practitioners in dialogue, advocating for transdisciplinary, resilient processes.

Settler societies tend to resort to myths in order to settle contemporary anxieties. If myths have a settling function, what happens when the seams that hold a contentious past together are unpicked? Tim Winton's In the Winter Dark (1988) demonstrates that colonial myths cannot account for a sequence of events that take place in bushland surrounding the protagonist's farm. As the characters fail to resolve this mysterious violence through narrative, the contradictions that demanded the construction of foundational myths reappear. Winton's gothic tale engages with the idea of settler colonial trauma, but the object of trauma is displaced and treated allegorically. I demonstrate how John Docker's concept of 'Epistemological Vertigo' can be used to propose a postcolonial reading of Winton's novel.

By showing how easily the most inflexible settler-farmer gives way to fear and irrational behaviour, this story reveals the fragility of the settler society. The settling myths that hold the nation together are not enough to hold back the violence associated with the colonial past which keeps coming to the surface of the present in the form or personal and collective trauma. The conclusion Winton reaches is that the settler is not settled. The bush defeats settler logic. Space defeats time too. In the Winter Dark challenges romanticised perceptions of the bush and promotes a non-anthropocentric view of space and nature. Only by moving away from traditional representations of nature can Australians re-establish a productive relationship with space.

Keywords: postcolonial studies, settler societies, bush, space, place, gothic, trauma, epistemological vertigo, Tim Winton, John Docker

Places mean a lot to us as individuals. We were born there, we went to school there, we met the love of our life there, and our grandparents have lived there all their lives. In other words, the site seems per se to hold the phenomenological perspective of embodiment and place. More complex entities, such as nations, also have places as important components in their own construction of the nation, often the sites of important battles, whether defeats or victories. Cognitively seen, we can partake in various relationships with our surroundings: we can sense them, imagine them, or understand them (Sartre 1940). Memory is inscribed in the sensing-or more radically: memory is necessary if we are to sense reality at all (Rosset 1985; Ricoeur 2000). But likewise, the meeting with the world is mixed with our conceptions of the world, more imaginary images tied to the fact that we see the world as we want to see it (Storey 2003). In other words, Sartre's tripartition never appears in a pure form, but always in specific combinations. Previous conceptions, memories, and wishful thinking mix with our sensed impression of the world. When we attempt to describe places' importance, the attempt is often linked to their ability to make us remember the past, bring it forth as something we remember (the memorial, the monument), and in that memory, more or less mythologizing elements can appear. The war monuments found in any city with respect for itself are excellent sites in or around which the past is (re)constructed and the future of the nation is built-often in a mythological light. The traces of the past, of course, vary. Ricoeur says that the past is material, since it can be traced in the landscape, and also that it is immaterial, since it can be traced in the human mind, for instance as the impression of affect. In this article, I will focus on the indexical formation of traces. In classical Peircean semiotics, an indexical sign is a sign closely related to that which it represents (smoke from fire). But rather than point to the referent, indexicality can also be about the effect (pragmatic or emotional) that a text, a work or a phenomenon has on someone (Barthes 1983; Knudsen & Thomsen 2002). This article will focus

This article proposes the term ‘site-situational’ art or performance as a meaningful shift beyond ‘site-specificity’ and as a way to develop forward-moving and relational understandings of place. While place falls prey to Western, modernist stereotypes of closed, territorial geographic systems, site-situational readings, radical forms of ‘recognition’ and ambulatory hermeneutics enable an understanding of place as a wandering signifier, a trickster figure, and an in-the-moment conversation between environments and living beings. Through an analysis of the 2009 Infecting the City performing arts festival in South Africa, the article links site-situational performance to situational understandings of identification in the context of migration and xenophobia. It connects the participatory creative resistance aspired to by the Situationists that transforms situations rather than just recognises them, to the potential mutuality that can be experienced when one recognises oneself in the face of a ‘foreigner’ as well as the potential culpability that accompanies pro-active recognition-on-the-run.

Studies of well-being have been dominated by perspectives that stem from Western, health-science notions of individual's health and psychological development. In recent times, however, there has been a developing sensitivity to the cultural and place-specific contexts affecting the health and well-being of contrasting populations in different environments. Drawing on these advances, this article explores the potential in conceptualizing a place-based notion of well-being that recognizes the cultural and environmental specificity of well-being for specific populations in a given setting. We argue that a geographical approach to well-being enables the linking of culture and environment for future indigenous research into both ecosystems and human health. Taking the case of an indigenous population, we identify the contexts that affect Maori well-being and we argue that key sociocultural and environmental dimensions need to be integrated for a culturally appropriate approach to Maori well-being.

Pretendo compreender o lugar do lugar de fala como uma dimensão espacial constitutiva dos atuais conflitos discursivos em torno da produção e da legitimação de saberes e de a quem se atribuem  autoridade e credibilidade. Comparo as discussões em torno de outros “enunciados situados”, anteriormente conduzidas pelos estudos subalternos, pelos feminismos e pela literatura decolonial, com o debate sobre o lugar no campo da geografia. Finalizo com comentários inconclusivos e questões em aberto sobre o lugar do lugar de fala, com vista a análises futuras.

Palavras-chave: lugar de fala; enunciados situados; lugar; geografia; subalterno.

A third place is any place where people regularly meet for relaxation outside of home or work. Research on third places has been within the context of developed countries and ignores the differences that may occur in developing countries. This study looks at how Generation Y conceives of and uses third places in a developing country. It concludes that Generation Y is comfortable with multiple third places and with using virtual third places to complement or substitute for physical third places. Oldenburg’s conception of third places may therefore be less relevant to Generation Y. Recommendations for reaching this demographic are proposed.

The earlybird registration deadline - February 18th - is fast approaching. There are still some places available for this exciting new Summer School! "Cultural Mapping and Connecting with Place" 21 to 25 March 2022, Caldas da Rainha, Portugal. For info and registration, visit: https://ces.uc.pt/summerwinterschools/?lang=1&id=28189

book reviews:
* Philip Graus (2017) Place and Placelessness Revisited, Urban Policy and Research, 35:3, 369-371, DOI: 10.1080/08111146.2017.1329802
* Yiwei Huang (2020) Place and placelessness revisited, Journal of Cultural Geography, 37:2, 254-255, DOI: 10.1080/08873631.2020.1761581

All across the globe, there has been increasing recognition of the transformative power of creative placemaking to revive the economic and cultural life of cities. Singapore is no exception. Since 2008, the Singapore government has been engaged in a concerted effort to placemake Singapore into a culturally-vibrant cityscape with “heart and soul”. However, despite its increasing global popularity, what constitutes creative placemaking and its processes remain vague and tenuous. Notably, scant critical attention has also been paid on how Singapore has tried to adopt this global buzzword, and its impact on the localised dynamics of urban spaces and arts practices.

Drawing on personal reflections from my pedagogical and research experiences, this article will illuminate the current challenges obstructing creative placemaking from being truly embraced and embedded within the urban life of Singapore.  Importantly, this article will highlight creative placemaking as an important turn in Singapore’s urban planning and policy, and advocate for the importance of higher education teaching as a critical means to enable this turn.

This article explores a range of discourses and practices that dominate the everyday lives of a range of social actors involved in the administration and organization of Lyari Town, one of the oldest settlements of Karachi. Underwritten by a narrative of historic marginalization as well as resistance, these discourses are linked to emerging socio-spatial practices in this area that are highly prescriptive. These practices have created a landscape of public and community spaces: sports clubs, parks, schools and community service centres which have materialized as a result of a combination of agitatory as well as patronage politics and even support from the criminal underground. There is a particular emphasis on sports, namely soccer and boxing, as not only productive activities for the youth but also as a strong marker of Baloch political identity, the Baloch being the dominant ethnic group in Lyari. I argue that by deploying a productive discourse around place, ethnicity and political marginalization, these assemblages of different kinds of powers have created their own mode of governance which is emerging in a context where the state's role in the provision of municipal services and city-making remains contested and ambiguous, and the rule of law is seen to be weak or absent.

In this paper I present the prepositional system of Persian. I show that Persian prepositions can be divided into three classes (Class 1, Class 2a and Class 2b) which exhibit distinct syntactic behavior. Then I examine the question of the categorial status of Class 2 prepo-sitions and demonstrate that they are not to be regarded as nouns. Finally I present the extended PP projection of Persian spatial prepo-sitions and argue for a feature-based analysis of the properties they manifest.