Jeremy Cameron , Never Again: A Walk from Hook of Holland to Istanbul (Oxford: Signal Books, 2014), 240 pp. ISBN: 978-1-908493-96-5, $18.45 (paperback). Nick Hunt , Walking the Woods and the Water: In Patrick Leigh Fermor’s Footsteps from the
Following Patrick Leigh Fermor across Europe
Gothic Ecology in Algernon Blackwood’s Pan’s Garden: A Volume of Nature Stories
rejection of Christianity. Blackwood was also a devoted walker – walking is a practice that bears close relation to writing; think Wordsworth, after all. In the autumn of 1886, Blackwood moved to a guesthouse situated in a Swiss village called Bôle with two
with reference to Edwards’ depression and, in particular, her attempts to overcome it by walking. In doing all of the above, I hope to extend the criticism of Edwards and to suggest new lines of enquiry for future commentators. Time and Space in the
Tom Hall and Robin Smith
This article considers welfare and the city and the ways in which pedestrian practices combine in the management and production of urban need and vulnerability as manifest in the experience and supervision of urban homelessness. The article combines writings on urban maintenance and repair with recent anthropological work on wayfaring (in which cities seldom figure). Fieldwork undertaken with rough sleepers, welfare workers and city managers in the city of Cardiff , Wales, provides the empirical basis. The main body of the article is organized around three walks through the centre of Cardiff with individuals variously implicated in care, repair and welfare in the city. In closing we assert the importance of a politics of street welfare in city space.
Contemporary Walking Collaborations in Landscape, Art and Poetry
Harriet Tarlo and Judith Tucker
artistic process might also be counter-cultural, as many anecdotal and theoretical enframings of walking practice throughout the centuries have suggested. If so, what culture are we walking and working against? A capitalist, resource-greedy one perhaps
The Status of Cycling in the Youth Hostels Association of England and Wales in the 1930s
of recreational walking and cycling in the period, and the organization built upon a preexisting network of organizations dedicated to the provision of rural leisure and holidays and to the protection or exploration of the countryside. Members could
This article is an interweaving of three strands: an account by Imre Kertesz of his experiences in Nazi concentration camps during the Second World War, which he published as the novel, Fateless; an account of a walking tour in Suffolk that the German Anglophile, W. G. Sebald, published as the travelogue, The Rings of Saturn; and my own account of visiting the Auschwitz memorial site, which has been constructed on the edge of the Polish city still bearing the same name. Linking the three strands is the issue of the phenomenology of walking: the consciousness that is capacitated by this activity and the accompanying power to interpret one's life and surroundings in imaginative ways. Kertesz would walk the Nazi lager without stopping for death; Sebald would walk the Suffolk landscape without admitting the passage of time; I would walk Auschwitz without falling victim to the systemic constructions of others. For all, the physical activity is linked to becoming conscious of certain symbolic patterns in time and space. Walking, this article concludes, entails both a phenomenological objectivity, which may be appreciated by virtue of a common human embodiment, and a phenomenological subjectivity: an individual consciousness engaging in imaginative projects of disembodiment and otherness.
Playing at Diminished Reality in East Jerusalem
Fabio Cristiano and Emilio Distretti
of separation imposed by Israel’s order, and the Zionist creation of an indivisible Jerusalem. PG’s gameplay consists of actual walking, then virtualized onto the AR map. For this reason, the game has been widely praised for enabling a healthy game
Sensations of History and Memory in Nagasaki City Rupert Cox
This article engages with two well-known episodes in Nagasaki's history by examining the everyday relationships between the discursive space of museums and the embodied space of walking. It is an examination of the exhibitive strategies and image conventions of sixteenth-century painted screens, namban byôbu, which depict the contact between Iberian visitors and city residents, and photographs of the trauma inflicted on victims of the atomic bombing of 1946. These two images collide in the presentation of the city to tourists, and I examine the ways that a new program of guided walks creates the opportunity for participants to experience commonplace sounds as the ephemeral residue of history. These sensations are made possible by the peripatetic routes that the guides, being long-term residents of the areas, create out of their own experiences.
There is much current interest in walking as a social and physiological practice in disciplines from literature to geography, from anthropology to performance studies. 'Walking Studies' impact Shakespearean scholarship and in particular work relating to Shakespeare-freighted sites such as Stratford-upon-Avon, where the loaded discourses of tourism and personal encounter are predominant in the practical experience of visitors. This article asks what it might mean, either for the individual or the collective, to 'walk with Shakespeare' and whether the 'Shakespeare' that we locate in these experiences is always already a construct, fashioned to feed the demands of a national economy and the gross national product by drawing millions of visitors to an otherwise fairly nondescript Midlands market town. It explores the possibility that walking with 'Shakespeare' may mean walking with an available icon but not with the complex textual, performative, and historical Shakespeares at the heart of academic scholarship.