This article sets out to retrieve a concept of diaspora – deeply rooted in Jewish tradition but somewhat eclipsed in the Jewish imagination today – in which dispersion is understood as exile and return is deferred to ‘the end of days’. The argument is developed via a conversation between David Grossman and Amos Oz in 2003, in which Grossman reflects on the question ‘Are we a people of place or of time?’ Pursuing this question leads to a passage in Isaiah in which the prophetic author refers to Zion as Beulah. Beulah is Zion under the aspect of hope, Zion as the prospect of redemption, the end of exile in the here and now.
The Diasporic Journey to Beulah
The Nenets people have various forms of worshipping spirits in their sacred landscapes. The article examines the history, definitions, and classifications of forms of worship of the Nenets sacred places (khebidia ia). Cult structures (khekhe) include objects of nature as well as effigies of various deities installed at sacred sites or residential areas. Images of a master spirit carved in stone or wood (siadei) mark tribal or general significant sites of worship. The main activities carried out on these sacred sites relate to seasonal rituals of the life cycle and to subsistence practices such as fishing and hunting. The most important of them were sacrificial rituals.
Disorientation, Travel, and Urban Space
Using a 2010 trip to Hanoi, Vietnam, this article looks at the ways that disorientation is used as a trope within the urban environment and to create the traveling subject. Suggesting that travel is a form of deliberate disorientation/ orientation, the article focuses on ideas of disorientation within the urban environment and the ways they have been portrayed in Western cultural forms (the flâneur; the dérive) while suggesting these forms are not sufficient to understand the dynamics of travel. Moreover, the article focuses on two forms of travel as disorientation derived from John Zilcosky—the trope of being "lost and found" and that of "the return." Finally, the article suggests that Marcus Auge's idea of non-place is not only a sufficient way of conceptualizing contemporary notions of travel, but is also an indicator of something beyond its scope—that of globalization.
Contemporary Walking Collaborations in Landscape, Art and Poetry
Harriet Tarlo and Judith Tucker
This is a jointly authored practice-led article by a poet and artist who have produced place-based work based on slow-walking practices for exhibition and publication since 2011. It is developed out of close reading of our own work, our key consideration being whether and how collaborative walking and art together might be conceived of as counter-cultural. We consider our walking inheritance, from the Romantics, via Thoreau to mid-century painters and poets and contemporary ecocritical theorists including Doreen Massey, Yi-fu Tuan, Deirdre Heddon and Richard Kerridge. We trace changes in theoretical and artistic approaches to walking, perception and making art together. We reference other contemporary poet and artist pairings including Frances Presley and Irma Irsara and Thomas A. Clark and Laurie Clark. Finally, we consider how walking and working collaboratively in different artistic media might produce work that challenges and affects viewers in gallery and book spaces.
In this article I focus on the graphic narratives Gogi (1970–the present) by Nigar Nazar and Haroon Rashid’s Burka Avenger (2013–the present) in particular to examine the empowering portrayal of Muslim girlhood that these works offer in addition to advocating for the rights of Muslim girls. I emphasize that graphic narratives have become a powerful medium that represents the resistance of Muslim girlhood both in the context of local patriarchies and as a tool to challenge the stereotypical representation of Muslim identities globally. By focusing on the depiction of the girl protagonists in these graphic narratives, I analyze how these artists rework the western superhero trope to foreground the girls’ everyday heroism. Moreover, by situating the interaction of the girls with Pakistani cityscapes, I argue, in terms of De Certeau’s concept of tactics, that the protagonists navigate the Pakistani cities as familiar places rather than as othered spaces.
Return, the life course, and transformations of 'home' in Bosnia-Herzegovina
This article confronts the nationalist and foreign interventionist discourses on 'home' in post-war Bosnia-Herzegovina with the everyday experiences of a category of persons who are perceived as the ultimate embodiment of the promised homecoming encapsulated in sedentarism: minority returnees. It ethnographically traces the initially mirroring movements of two households and their differential ways to overcome the effects of displacement as well as their insertion in broader transformations. Infusing the notion of 'home' with an eye for security in its widest sense, and, in particular, highlighting the importance of the life course, it investigates the significance of place through a contextualized household political economy of 'home'. In that way it explores the conditions in which certain remakings of 'home' come to be seen as more feasible than others.
The Civilizing Project in the Danish Kindergarten
Karen Fog Olwig
The increasing institutionalization of childhood in Western societies has generated concern in the social sciences regarding the disciplinary and regulating regimes of institutions and their presumed constraints on children's social interaction. This article argues that institutions for children can also enable such social interaction. Drawing on Norbert Elias's proposal that child rearing entails a civilizing project, this article contends that being 'not-yet-civilized' enables children to draw on a wide range of emotions and bodily expressions that are unavailable to adults. Through an analysis of life stories narrated by Danish youths, it is shown that common grounds of interaction were established in early childhood, allowing them to turn this adultconstructed institution into a place of their own where they could develop a sense of sociality.
Nunzia Borrelli and Peter Davis
This paper describes the main characteristics of ecomuseums as a prelude to analyzing the ways in which they interpret the relationship between nature and culture. It appears that ecomuseums have the capability to interpret this relationship as a dynamic process. However, ecomuseum practices are not simply dedicated to conserving aspects of heritage, but also provide a system of norms and values that contribute to shaping habitus and where “genius loci“ or sense of place can manifest itself. If society is to contribute to the preservation and valorization of nature, then frames of reference - such as the ecomuseum - can seek to inform and change attitudes and perceptions of the nature-culture dynamic. Consequently, people, communities, and democracy lie at the heart of ecomuseum philosophy, encouraging groups and individuals to work together to contribute to improving the environment. Social actions and the negotiation of forms of capital are essential to the process.
R. Tina Catania
In studies of immigration, generation is typically considered a static categorical system. I argue, however, that generation is a fluid construct and must be understood as place-based. Drawing on fieldwork conducted among Latino/as along the Texas–Mexico border, I seek to explore what current framings of generation leave out. Many in Laredo, Texas, see this border as allowing or preventing movement; these perceptions impact the constructions of generational categories. Cross-border travel, conceptualizations of place and immigration, and mixed-generational unions shape immigrant experiences, and in turn, affect concepts of generation. I conclude by offering ideas and inviting discussion on how the concept of generation can be re-worked to move beyond blunt categories and be re-conceptualized from the perspective of immigrants.
Spanish Usualmente los estudios sobre inmigración consideran la generación cómo un sistema categórico estático. Este artículo argumenta que es una construcción fluida que debe ser comprendida como una iniciativa local. Mediante un trabajo de campo realizado a latinos/as en la frontera entre Texas y México, el artículo explora qué corrientes actuales de generaciones están excluidas. Muchos en Laredo (Texas) ven esa frontera como un factor que permite o impide los desplazamientos, percepciones que influyen en las construcciones de categorías generacionales. Los viajes transfronterizos, las conceptualizaciones del lugar y de la inmigración y las uniones generacionales mixtas, dibujan las experiencias de los inmigrantes, lo que a su vez, influye en los conceptos de las generaciones. El autor concluye abriendo un espacio de discusión sobre la manera de cómo se debe de re-trabajar el concepto de generación para sobrepasar las categorías terminantes y para ser re-conceptualizadas desde la perspectiva de los inmigrantes.
French Dans les études portant sur l'immigration, la génération est généralement considérée comme un système rigide statique. Cependant, nous soutenons que la génération est une construction fluide et doit être comprise comme une initiative locale. Partant d'un travail de terrain réalisé auprès des Latino / le long de la frontière entre le Texas et le Mexique, je cherche à explorer les courants qui traversent ce e génération lésée. Beaucoup à Laredo, au Texas voient ce e frontière comme un facteur favorisant ou empêchant les déplacements; ces perceptions influent sur la construction des catégories générationnelles. La migration transfrontalière, les conceptualisations de l'espace et de l'immigration, et les mariages générationnels mixtes façonnent les expériences vécues par les migrants, qui à leur tour, influent sur les concepts de génération. Nous concluons en proposant des idées et invitant à la discussion sur la façon dont le concept de génération peut être retravaillé pour s'étendre au-delà des catégories franches et être re-conceptualisé du point de vue des immigrés.
An Israeli Case
The article investigates the symbolic construction of the Galilee as a rural place, as portrayed by the websites of leisure resorts seeking urban middle-class customers. The article argues that the Galilee is constructed as a symbolic, post-rural place by them, and that this process expresses a change in the construction of rural place and place in general as well as collective identity in Jewish Israeli society. Data was obtained from marketing websites of 50 leisure resorts in the Galilee. Findings indicate that the post-rural Galilee is composed mainly of four symbolic universes: rural style and atmosphere, agriculture and country gourmet, the experience of nature, and authenticity of place. This construction of rural place represents the voice of the urban middle class in the dynamics of place and collective identity in Jewish Israeli society.