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Claudia Winkler

This article analyzes Sabrina Janesch's 2010 novel Katzenberge through the lenses of Heimat and spatial theory. Katzenberge, which is told from the perspective of the third generation (i.e., grandchild) of expellees, narrates the story of Polish flight out of the Polish-Ukrainian border region of Galicia into the German-Polish border region of Silesia. I argue that Katzenberge chronicles a generational shift in relationships to the verlorene (lost) Heimat from the expellee generation's static view (Heimat as the physical territory itself) to the third generation's more fluid conceptions (Heimat as memories, stories). The purpose of this article is to illustrate changing ways of engaging with the verlorene Heimat over time and particularly to show the role that literature plays in facilitating and explaining these changes while also opening up new avenues of understanding both across generations and across German-Polish national borders.

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Introduction

Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference

Jeremy F. Walton and Neena Mahadev

The introduction to this special section foregrounds the key distinction between ‘religious plurality’ and ‘interreligious pluralism’. Building from the example of a recent controversy over an exhibition on shared religious sites in Thessaloniki, Greece, we analyze the ways in which advocates and adversaries of pluralism alternately place minority religions at the center or attempt to relegate them to the margins of visual, spatial, and political fields. To establish the conceptual scaffolding that supports this special section, we engage the complex relations that govern the operations of state and civil society, sacrality and secularity, as well as spectacular acts of disavowal that simultaneously coincide with everyday multiplicities in the shared use of space. We conclude with brief summaries of the four articles that site religious plurality and interreligious pluralism in the diverse contexts of Brazil, Russia, Sri Lanka, and the Balkans.

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Asymmetries of Spatial Contestations

Controlling Protest Spaces and Coalition-Building during the Iranian December 2017 Protests

Tareq Sydiq

spatialities impact the social relations that form the basis of alliance-building ( Nicholls et al. 2013 ). And the interconnectedness of spatial determinants of social practices and social determinants of spatial practices further complicates this relationship

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Spatializing Radical Political Imaginaries

Neoliberalism, Crisis, and Transformative Experience in the Syntagma Square Occupation in Greece

Dimitris Soudias

constructed through social relations, especially practices, and structures. Acknowledging that spaces are experienced in multiple ways, Lefebvre (2007) identifies the triad of conceived space (representations of space), perceived space (spatial practice

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Jaime Moreno Tejada

are established to transform potentially turbulent ecologies into friction-free surfaces and turn precarious links into resilient ones” (17). Strategies of interconnection “refer to the development of fixed architectures and spatial practices through

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Notes around Hospitality as Inhabitation

Engaging with the Politics of Care and Refugees’ Dwelling Practices in the Italian Urban Context

Camillo Boano and Giovanna Astolfo

encounters with and between different people, places, and services, and the spatial practices that develop to endure and maintain life. To do so, the article examines forms of inhabitation in the city of Brescia, Italy, where the presence of refugees and

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Michael Sheridan

space: representations of space by specialized planners (such as monuments and housing developments), spaces of representation in which everyday life actually occurs (such as bedrooms and graveyards), and spatial practices that provide conventionalized

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Objects of Dispute

Planning, Discourse, and State Power in Post-War France

Edward Welch

et je m’effraie”), 33 Lefebvre encapsulates his critique of planned space as the imposition of a geometric order which seeks to regulate, organize, and rationalize the spontaneity of everyday life and its spatial practices, and as a result produces

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Along the Lines of the Occupation

Playing at Diminished Reality in East Jerusalem

Fabio Cristiano and Emilio Distretti

—along the Green Line on the north-south axis of the city—we intended to engage with the performativity of a border that, from 1949 until today, has been made invisible by Israeli authorities, policies, and mainstream narratives ( Gordon 2008 ). As a spatial

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Listening with Displacement

Sound, Citizenship, and Disruptive Representations of Migration

Tom Western

representation, this approach encourages a focus on everyday intercultural practices, on “the politics and poetics of belonging and how they relate to social and spatial practices of inclusion and exclusion” (ibid.: 349). If we think specifically about