Creating a Pindh: Place-Making within a Sikh Diasporic Community in Malaya

This paper examines a diaspora group's claiming and contesting of physical space and actively engaging in host country multiracial spaces, I co-opted the Pindh, a Sikh concept incorporating relationships with the landscape and social structure, re-defining its original meaning to encompass this unique consolidation of identity, home and belonging. Addressing the use and meaning of space and the transformation of Peraktown, the geographical location, I explore this transformation to a place of meaning through the practices of everyday life within the Sikh community. It describes the concepts of spatial relationships and their impact on the construction and solidification of the Peraktown Sikh community in contrast to their inherited connection to the land and inherent romantic nostalgia for Punjab, as they recreated the meanings it contained and inscribed these on the physical map of the town. In the four spaces addressed, the home, the Gurdwara, the school and the gendered work spaces, I demonstrate the ways that space altered, through claiming, adoption and subversion. The lens of the Pindh offers a uniquely Sikh way to view and analyse the constitution of common identity and a place to belong. The Peraktown Sikhs extend the discourse of diaspora beyond postcolonial and Western modes of thought of being ‘other’ yet simultaneously belonging ‘here', ‘back there’ and to multiple places of home.     

Affect,infrastructure and activism: The House of Brag's London Queer Social Centre in Brixton,South London

The House of Brag was a queer, anti-racist, feminist squatting collective active between 2012 and 2014. This article pieces together an affective and infrastructural geography of the House of Brag's last project: a squatted social centre in Brixton, south London, in the summer of 2014. Drawing on interviews with members of the collective, this article argues that efforts to think and live social and political alternatives – and the affective dimensions of these efforts – cannot be abstracted from their infrastructures. The material space and infrastructure of the squatted social centre, this article contends, shaped the House of Brag's dynamics and work in crucial ways. In foregrounding these issues, this article contributes to literature on geographies of affect, emotions and social movements, in which conflict and ‘negative’ affects and emotions are often minimised, and which largely overlook the complex material geographies of spaces of activism. In exploring a queer, anti-racist, feminist squatted project in 2010s London, this article also contributes to literature on squatting by focusing on a time period, on politics and on locations largely overlooked.     

Space for emotion in the spaces of activism

This paper explores the role of emotions in activism. Although, increasingly, researchers have examined what emotions inspire or deter different forms of political and social movement activism, this paper takes a new direction by considering what spaces, practices and emotional stances are necessary to sustain individual and collective resistance in the long-term. We argue that we need to sustain activism through emotional reflexivity, building sustaining spaces to create space for emotion in activism. Using empirical examples from different forms of autonomous (anti-capitalist) activism in Britain, the role and importance of emotions to the sustainability of activism is explored. In particular, we consider the role of different spaces in sustaining activists through the cycles of protest, what spaces of activism can be opened up by a closer attention to emotions, and how the spaces in which protest and other activist practices take place shape the emotional and affective engagements of participants. As autonomous forms of activism attempt to prefiguratively enact new post-capitalist social relations in the here and now, we suggest there is still some way to go in changing affective relationships within many of these groups.     

Talking to God Among a Cloud of Witnesses: Collective Prayer as a Meaningful Performance

There has been much work on the effects that individual prayer has on a variety of social‐psychological indicators, yet there remains a lack of research on collective prayer. While it is tempting to assume that collective prayer may be analyzed as the aggregate of individual prayers, the research presented in this article suggests that worshipers pray differently when in community than when by themselves. To understand the role of collective prayer in the practices of faith communities, I draw on work on group culture and ritual to create a framework for analyzing collective prayer. I assert that collective prayer represents a meaningful social performance that locates those conducting it within wider fields of meaning. I conclude with suggestions for future work, including examining how collective prayer acts as an element of conflict as well as unity.     

When global problems come home: Engagement with climate change within the intersecting affective spaces of parenting and activism

Emotional engagement with climate change has been identified as an important research agenda. Recent studies have suggested parental worry for children and future generations are motives for climate activism, highlighting both personal and social justice concerns. A global parent-led climate justice movement specifically articulating this has emerged, yet currently remains under-researched. At the same time, social movement research has tended to overlook the social embeddedness of activism. To address these gaps in knowledge, this study used a qualitative mix of diary entries and interviews of UK-based mothers and fathers to investigate the overlapping emotional spaces of climate activism and parenting. It found that a parental lens on climate, informed by dystopian imaginings and processes of responsibilisation amplified fear and risk-related feelings, but were managed by channelling energy into a diverse array of collective action spaces. This led to positive emotions of hope and solidarity which were fostered and circulated within close personal relationships. In addition, the study found times and spaces which put a strain on affective engagement, and on partner relationships. The paper discusses the lack of moral anger in this sample of climate activists compared to previous research, and calls for further enquiry into the movement's development of intergenerational justice grievances.     

Collective emotions

Research on collective emotions has been limited until recently to theories of irrational crowds, scepticism about genuinely group‐level psychological phenomena and analyses of the unconscious or ritual sources of mass affective experience. However, collective emotion is now a thriving research area that combines studies from philosophy, anthropology, sociology, social psychology and neuroscience. This article examines neo‐Durkheimian theories of collective emotions and relevant contributions of discursive psychologists and other social scientists influenced by the “turn to affect.” I argue that future theoretical and empirical investigations should do the following: (1) critically examine theories focusing on diffuse emotional energy and discrete collective emotions by also exploring the generation and production of genuinely collective mixed emotions; (2) clarify problems with “bottom‐up” models of causal mechanisms through exploration of “affective practices”; and (3) explore the implications of Tuomela's ( 2013 ) “top‐down” social ontology of “group agents” as a framework for theories and studies of collective emotion.     

Generations of Catholics in Eastern Africa: A Practice‐Centered Analysis of Religious Change

This article considers how well Martin Riesebrodt's practice‐centered theory of religion addresses religious change among Catholics in eastern Africa. Two arguments are advanced using a generational change scheme. First, Riesebrodt's focus on religious practices assists in understanding many changes that African Catholics and their communities have experienced over time. It acknowledges believers’ perspectives and the impact of missionaries, and it generates comparative insights across different cases. However, Riesebrodt's approach has limitations when developing a comparative perspective on historical transformation in these communities. Therefore, his focus on the objective meaning of interventionist religious practices needs supplementing: (1) capturing religious change within a given religion requires attention both to practices and their subjective appropriation by believers, and (2) in the forging of collective identities, theological reflection by elites helped connect Catholic practices to preexisting worldviews and Catholic practices marked generational change by distinguishing Catholics from other African Christians.     

Heritage space,multiple temporalities,and the reproduction of Guangzhou Overseas Chinese Village

This paper investigates the everyday experiences of long-term residents during the urban heritage revitalization process of Guangzhou Overseas Chinese Village (GOCV) as China's first overseas Chinese village. Drawing upon insights from the recent theories of multiple temporalities, this paper argues that the everyday sensory experiences of long-term residents during the urban heritage revitalization process can be understood through three interconnected temporal modes (past, present, and future). These modes reflect the sociopolitical context of different periods and influence the everyday rhythms and practices of community residents. Specifically, regarding the past, patriotic fervor, a shared identity, and the experience of living collectively have created a “happy home for returned overseas Chinese”. In terms of the present, the market-oriented reform and commodification of housing has had a profound impact on the built forms and meaning systems of the neighborhood, leading to long-term residents' nostalgia for the past and resistance to present changes in the everyday rhythms. Lastly, based on an envisioned future, long-term residents carry out specific preservation practices to maintain and enhance their place identity. This article explores the approaches to enrich the urban heritage research by illuminating the importance of temporality for understanding the spatial (re)production of living urban heritage.     

Urban Places as Aesthetic Phenomena: Framework for a Place-Based Ontology of Urban Lifeworld

Topoi - Urban places are of central significance for cities both as built structures and as centers of everyday life. Due to the emergence of various design-led place-making policies and practices,...     

Better Identity Politics

Suchet's paper is an inspiring demonstration of the power of openness and vulnerability. It offers a clinically daring and theoretically far-reaching account of the transformation that can sometimes occur in the psychoanalytic relationship. My commentary focuses on two of the paper's major threads: the interplay of subjective experience, intersubjective space, and collective forces, and the ethical dimension of the psychoanalytic project. From the outset, the meeting between Ara and Suchet is not only a meeting of bodies and minds, but also a meeting of collective histories and politics. Suchet finds, and in her account powerfully demonstrates, that addressing her patient's trouble requires an exploration of how collective traumas and political narratives infuse the possibilities of intersubjective exchange and subjective meaning. In my commentary I trace and elaborate on the trajectory of this analytic process, contemplating the ways in which identities and identifications involve both familial and social attachments. I attempt to highlight Suchet's contribution to our understanding of how what happens, and is made meaningful, in the register of collective identification and experience, forms the very substance of subjective and intersubjective life, and should be therefore formulated as an intrinsic aspect of the analytic endeavour. Turning to Suchet's engagement with the philosophy of Emmanuel Levinas, I consider her drive to reach beyond the traditional boundaries of psychoanalytic discourse. Following the same drive, I add some ideas developed by Theodor Adorno, as means of illustrating the trouble and the potential for reconciliation inherent in the experience and politics of identity.     

FORCES OF TOMORROW

This article examines the social experience of belonging to the British section of the international Socialist Zionist youth movement, Hashomer Hatzair. The study is based on interviews conducted with 10 former activists across four generations and focuses primarily on the movement in London. It will be argued that Hashomer Hatzair represented a unique alternative youth culture based on a model developed by the movement's founders in the Austro-Hungarian Empire. This model synthesized Robert Baden-Powell's Scouting, the Jugendkultur of the German youth movements, Socialist Zionism and Marxism. Imported to Britain by young German and Austrian refugees from Nazism, this youth culture was reproduced initially in the English countryside, and after the war plugged into the pre-existing politics of Jewish radicalism in London and the general Zionist fervour that anticipated the establishment of Israel. Hashomer Hatzair emphasized autonomy from adult society. By creating autonomous youth spaces, the movement opened a portal for young Jews to shape their own identities. Through a process of politicization and education, the movement's adherents would identify life on Israeli kibbutzim as an ideal future in adulthood. In tandem with the projection of heroic Jewish role models, this process encouraged Hashomer Hatzair's followers to define their Jewishness in secular and existential terms, in opposition both to contemporary consumerist and urbanized capitalism, and to the traditional communal associations of the past.     

THE POLITICAL NATURE OF DOCTRINE: A CRITIQUE OF LINDBECK IN LIGHT OF RECENT SCHOLARSHIP

This article argues that the power of religion to shape experience presupposes the mobilization of religious identity through social opposition. This thesis is developed through a critique of George Lindbeck's The Nature of Doctrine. The article first examines Lindbeck's thesis that religion shapes experience in light of Talal Asad's critique of Geertz's concept of religion. It argues that in order to understand how ‘religion’ shapes experience we must look outside the immanent sphere of cultural‐religious meaning that Lindbeck, following Geertz, identifies with ‘religion’. Religious authority ultimately derives from the recognition of a social group. Next, looking at the nature of doctrine in light of Kathryn Tanner's thesis that Christian identity is essentially relational, it argues that church doctrines function to mobilize group identity through social opposition. In this respect they resemble the mobilizing slogans of political discourse more than, as Lindbeck's theory proposes, the grammatical rules governing Wittgensteinian language games.     

Towards a psychology of collective memory

This article discusses the place of psychology within the now voluminous social scientific literature on collective memory. Many social scientists locate collective memories in the social resources that shape them. For scholars adopting this perspective, collective memories are viewed as transcending individuals; that is, as being "in the world". Others recognise that, in the final analysis, individuals must remember collective as well as individual memories. These scholars treat collective memories as shared individual memories. We attempt to bridge these two approaches by distinguishing between the design of social resources and memory practices, on one hand, and on the other, the effectiveness of each in forming and transforming the memories held by individuals and the psychological mechanisms that guide this effectiveness.     

Cultivating the Senses and Giving in to the Sacred: Notes on Body and Experience among Pentecostal Women in Salvador,Brazil

The article deals with the religious experience of poor Pentecostal women from the city of Salvador, Northeast Brazil. In centering the discussion of this experience on bodily engagement in place—and on the body's attunement to place—this article seeks to capture the social and existential dimensions of the sensibilities which women develop as members of the religious community and thus to address the question of how the sense experiences, which are awakened and cultivated in this religious setting, help shape embodied forms of attention to oneself, to others, and to context. We contend that concrete embodied experience of divine power fostered in ritual favors training attention to context in search of signs of divine presence and helps give shape to a disposition which extends, to other people and places, the power that flows from Pentecostal women's bodies.     

Wittgenstein and the Criticism of Religion A Case Study

This article discusses the relevance of Wittgenstein's remarks on the doctrine of predestination for an understanding of his approach to religious matters. On the one hand, Wittgenstein held that this doctrine involves distorted concepts and is ethically and religiously nonsensical. On the other, he stated that others may find it “good and godly.” He seems to suggest that personal experience shapes the genuine meaning of the doctrine of predestination. The points that emerge cast light on tensions prevailing between Wittgenstein's conception of meaning as essentially a social and inter-subjective matter and his individualist perspective in the matter of religion. These issues lie at the heart of the dispute over Wittgenstein's views on the possibility of a philosophical criticism of religion.     

Listening for Safe Places: Networks of Playing and Chalcedon in Disaster Pastoral Care

Disaster pastoral care operates in diverse contexts, which may challenge clergy responders in ecclesiological meaning‐making of their practices of care. This article argues that pastoral care may be imagined as part of a larger “network” of caring acts understood as a collective, multiple care practice. Such practice reflects deep‐rooted movements described in psychoanalytical theory as playing, and the christological idea of communication of properties. Therein, spiritual “safe places” can be seen to emerge, even in the midst of traumatic events.     

“I get a whiz in my body as I walk past it”: Visceral imaginaries in children's everyday mobilities

This article focuses on how the visceral, sensual and the imagined shape children's everyday mobility experiences and their meaning making around their everyday mobility, thus contributing to the growing field of study on children's emotional geographies and to the field of visceral geographies. By introducing the concept of visceral imaginaries, the role of the imagined in children's spatial and mobile experiences is highlighted and developed. The children further emerge as aged bodies in these visceral processes, as the affective practices and visceral imaginaries position children as aged subjects. The findings are based on a qualitative research project on children's practices and experiences of their everyday mobilities, in which 59 children (7–13 years old) participated, predominantly from white urban middle-class families in a mid-sized municipality in Sweden.     

Emotional encounter: Researching young people's intimate spaces in their information & communication technology practices

This article discusses the role and place of emotions in research and, particularly, in researching young people's intimate spaces in their information and communication technology (ICT) practices. It echoes Harris and Hutington's remarks (2001) that we cannot claim to explore and understand people's social life, without taking into account the potentially powerful role played by emotion. In this paper, I show how adopting a relational position in terms of theoretical framework, such as I have developed it, has two main implications: First, it considers the exploration of young people's intimate sphere of emotion as a central task; second, it involves discussing the methodological tools that render such an exploration possible. I present how I translated these implications, by means of an ethnography of young people's practices in Montreal and, notably, by recursive interviews. Finally, I show how emotions cross over, and are imbricated in, both young people's practices and in my relationship with the young people themselves, showing all the great wealth of this emotional encounter.