There can be no justice that is not spatial. Against a recent tendency to despatialise law, matter, bodies and even space itself, this book insists on spatialising them, arguing that there can be neither law nor justice that are not articulated through and in space. Spatial Justice presents a new theory and a radical application of the material connection between space – in the geographical as well as sociological and philosophical sense – and the law (...) – in the broadest sense that includes written and oral law, but also embodied social and political norms. More specifically, it argues that spatial justice is the struggle of various bodies – human, natural, non-organic, technological – to occupy a certain space at a certain time. Seen in this way, spatial justice is the most radical offspring of the spatial turn, since, as this book demonstrates, spatial justice can be found in the core of most contemporary legal and political issues – issues such as geopolitical conflicts, environmental issues, animality, colonisation, droning, the cyberspace and so on. In order to ague this, the book employs the _lawscape_, as the tautology between law and space, and the concept of _atmosphere_ in its geological, political, aesthetic, legal and biological dimension. Written by a leading theorist in the area, _Spatial Justice: Body, Lawscape, Atmosphere_ forges a new interdisciplinary understanding of space and law, while offering a fresh approach to current geopolitical, spatiolegal and ecological issues. (shrink)

This article uses a fictionalised encounter as the basis for an autoethnographic exploration of the intersections between the South African social value of ubuntu and the notion of spatial justice. Ubuntu describes the interconnectedness of human lives. It asserts that a person is only a person through other people, a recognition that calls for deep respect, empathy and kindness. Ubuntu is expressed in selfless generosity and sharing. The spatial turn in the social sciences and humanities has resulted (...) in a concern with the relationship between space and justice. It recognises that space is not simply an empty container in which people live and act, but is something that is constructed by social relations – and simultaneously constitutive of them. While this recognition gives rise to spatial perspectives on justice, what constitutes spatial, justice, as distinct from other notions of justice, and how such justice is to be achieved are contested. Building on the work of legal scholar, Andreas Philippopoulos-Mihalopoulos, on spatial justice, I argue that the notion of ubuntu is able to shape our understanding of spatial justice, and when practised, it is able to disrupt space and challenge dominant spatial configurations. (shrink)

Discourse on communities and aging traditionally has focused on the availability, accessibility, and quality of local services to support older adults in need of assistance. More recently, however, a growing worldwide “age‐friendly” movement has pushed the conceptualization of community supports for an aging society beyond service provision. The term “age friendly” is used in considering how various aspects of a community facilitate or impede the health and well‐being of individuals as they experience long lives.Frameworks on age friendliness include attention to (...) health and community services for older adults but also encompass other aspects of communities, such as the physical design of outdoor spaces and buildings, the diversity of mobility options for drivers and nondrivers alike, and the availability of safe, affordable, and various types of housing. Age‐friendly frameworks also highlight how the very social fabric of a community can influence older residents’ quality of life. Over the past decade, a growing number of cities and communities have launched age‐friendly initiatives as organized and comprehensive efforts to make localities better for residents as they age. This essay begins to explore how AFIs can address social inequalities in health and aging. It concludes by describing how embedding a spatial justice lens within age‐friendly efforts could help AFIs realize more fully the changes that they seek to create at the local, national, and global levels. (shrink)

In this article, the two authors, academics from different contexts and both aware of their whiteness, focus on their own vulnerable selves. The aim is to reflect on their specific agency in this project and to create awareness for subjectivity in research. What are the challenges of two white academics – the one from a first world country with a baggage of colonialism, and the other from South Africa with the apartheid baggage? On the one hand, they are not ‘vulnerable’ (...) selves but indeed very privileged selves. On the other hand, there is an awareness of the fact that this very privilege puts researchers in a vulnerable situation, especially in doing research on Ubuntu in an African context. (shrink)

This article surveys various topics that link questions about housing with considerations of economic justice. Housing has received increasing attention from philosophers within the last decade. In political philosophy, some aspects of a topic attract more attention than others. Presently, philosophical reflection focuses on the value of a home; homelessness; gentrification; segregation; and spatial justice, with a substantial body of literature developing on these interconnected themes. We highlight some of the recent contributions to the field of housing (...) justice while also identifying areas that have received less attention. Specifically, we emphasize the importance of further philosophical exploration into how macroeconomic factors, like fiscal and monetary policy, impact housing justice. Additionally, we advocate for normative approaches that underscore justice issues not readily addressed by frameworks prioritizing human flourishing or relational equality. (shrink)

Abstract:Since 31 October 2018, Extinction Rebellion has advocated in numerous examples of civil disobedience across the UK in an attempt to call for further action to address climate change. Following this example, similar activism has also been seen across Europe and North America. Such activism falls within the context of climate justice (the framing of climate change as an ethical and political issue); given the disproportionate impacts that climate change has on the most vulnerable people in society, e.g., low-income (...) communities, women, and future generations. What is noticeable about Extinction Rebellion is its ability to place climate change on the social agenda, a task that has proven difficult in the age of denialism, skepticism, false-balance media reporting, and far-right politics. With reference to recent examples of civil disobedience and protests in 2019, this paper evaluates how climate justice movements, specifically Extinction Rebellion, change meanings of urban landscapes into becoming more contested places and disrupt the consciousness of everyday routines toward sustainability. This disruption and contested nature is brought about through changing the sociocultural dynamics of urban landscapes during, and after, such protests. The meanings of urban landscapes thus change from being viewed as purely sites of materialist consumption to sites of initial resistance against business-as-usual approaches to climate change leading to changes in policy. Through substantial public engagement with the narrative of climate justice, civil disobedience protests, and urban art, it is clear that urban areas “held” for a number of successive days have started to be perceived differently. This article concludes with implications for subsequent spatial disruption and civil disobedience advocating for stronger climate policy. (shrink)

The legacy of apartheid spatial planning can still be seen in the dynamics of spaces in South Africa today. The elite (according to research is racialised and mostly white people) lives in well-located city areas, close to economic activity and rule social life that defines cities as stated in 2016 by the Socio Economic Rights Institute of South Africa (SERI). Alternatively, mostly black South Africans are confined to urban margins in densified and poorly serviced areas, with low rates of (...) home ownership. The effects of these policies extend beyond the urban nature, as spaces on the margin by design tend to have fewer opportunities for education compared to urban areas, and there are spatial limits to black business ownership. This article seeks to discuss a case study on a church’s use of space during coronavirus disease 2019 (COVID-19), to show an inclusionary spatial dynamic that may be used in South African spaces. Firstly, it presents an overview of the unequal spatial dynamics in South Africa, particularly Cape Town, and dynamics during COVID-19. Secondly, it provides a historical overview of the Church of the Nazarene and its foundational beliefs. Moreover, it discusses a case study of renewed spatial dynamic in church using the Church of the Nazarene in Khayelitsha. Furthermore, the case study will be used to show the innovative way they reached their community during this time. The final part will discuss how this inclusive spatial dynamic reveals an innovative dynamic in the concept of the missional church, one that goes beyond the going out contextually, but allowing the outside in as well. Contribution: This article discusses the new spatial dynamic of the missional church which inspires inclusivity. The article uses literature around space, COVID-19, mission studies and church history. Furthermore, a semi-structured interview with a church leader at the Church of the Nazarene in Khayelitsha is used for a contextual case study. (shrink)

Based on the 2030 United Nations Agenda for Sustainable Development Goals (SDGs), it is urgent to effectively address the climate change’s urgency linked to all other 16 SDGs. This issue mainly reflects the progress made toward achieving the United Nation’s Sustainable Development Goals (SDGs), especially SDG 13 binding targets including improving education and public awareness-raising mechanisms for raising capacities of management, participation, mitigation, and adaptation strategies especially focusing on marginalized communities. The 2021 United Nations Climate Change Conference, also known as (...) the COP26 summit (UNFCCC), highlighted this importance by bringing 25,000 delegates from 200 countries together in order to enhance international ambition toward mitigating climate change as outlined in the Paris agreement. From the Kyoto Protocol to the recent 2021 COP26 International Summit and Paris Agreement, decision-makers continue to grapple... -/- . (shrink)

This contribution takes as its point of departure the spatial turn in law and the notion of spatial justice. It traces the term ‘spatial justice’ as introduced through the Spatial Planning and Land Use Management Act and it looks at the underlying view of space that has influenced the spatial turn in law. It furthermore investigates the ways in which the spatial turn in law has been influenced by the thinking of Henri (...) Lefebvre, who relies on a Leibnizian conception of space. Lastly the link between Leibniz and legal positivism is considered in order to reach the final conclusion in the form of a caution against merely adding the language of spatial justice to an approach to space that remains caught up in abstract space. This will only further entrench existing fault lines in society. For this conclusion the work of Roger Berkowitz is central. Berkowitz argues convincingly that the work of Leibniz was central in the development of legal positivism, despite Leibniz in general being considered as a natural law thinker. The same applies to spatial justice theory, where the work of Leibniz is central: it may present the possibilities of another law – the law as it ought to be. The law conceptualised as ‘ought’ instead of ‘is’ would promote reconciliation. Alternatively, spatial justice can simply present the law as it ‘is’ and reconfirm and deepen the chasms in our world. (shrink)

In this paper, we examine diverse political philosophical conceptualisations of justice and interrogate how these contested understandings are drawn upon in the burgeoning food justice scholarship. We suggest that three interconnected dimensions of justice—plurality, the spatial–temporal and the more-than-human—deserve further analytical attention and propose the notion of the ‘justice multiple’ to bring together a multiplicity of framings and situated practices of (food) justice. Given the lack of critical engagement food justice has received as (...) both a concept and social movement in the context of the United Kingdom (UK), we draw upon empirical research with practitioners and activists involved with heterogenous food movements working at the local, regional and national level and apply the justice multiple concept to the interview data. We highlight the diverse ways that justice is discussed in terms of access, fairness, empowerment, rights and dignity that reflect established organisational discursive framings and the fragmented nature of food system advocacy and activism. Based on this insight, we argue that a plurivocal, relational conceptualisation of socioecological justice can help enhance the multiple politics of food justice, pluralise UK food movement praxis and nurture avenues for broader coalition-building across the food system. (shrink)

The right to a fair trial as a fundamental human right has been widely established in the international community. While the notion of a fair trial is typically associated with procedural safeguards, fairness can be reflected in spatial dimensions. Courtroom design, apart from achieving its main functional objectives, reflects the institutional ideology of how justice can be staged in public. In alignment with the perspective that courtroom as theatre consists of a sign system, this paper adopts a semiotic (...) approach to the courtroom setting of Chinese criminal trials. With a thick description of space, mobility and attire, it attempts to probe into how judicial ideology is symbolically framed in the field. Drawing from ethnographic fieldwork of three courts, this paper discusses how courtroom space is constructed semiotically as a performative stage on which legal dramas unfold. Ultimately this paper argues that a semiotic investigation of Chinese courtrooms will shed light on an understanding of its judicial value, ideology of justice and dynamics of power relationship. (shrink)

The article uses embodiment and the experiential basis of conceptual metaphor to argue for the metaphorical essence of abstract legal thought.concepts like ‘law’ and ‘justice’ need to borrow from a spatial, bodily, or physical prototype in order to be conceptualised, seen, for example, in the fact that justice preferably is found ‘under’ law. Three conceptual categories of how law is conceptualised is examined: law as an object, law as a vertical relation, and law as an area. The (...) Google Ngram Viewer, based on the massive library of books that Google has scanned, has been used to study legally relevant conceptions over time within each of these three categories, from 1800 to 2000. In addition, the article suggests a type of analytical method of ‘metaphor triangulation,’ that is, the replacement of prevailing metaphors with unusual ones in order to increase the level of awareness of what conceptual content the prevailing metaphors involve. (shrink)

Existing theoretical literature on justice, law, and community typically treats them as ideas studying them through an analytical and rational approach. In this article, I propose to investigate these concepts through aesthetic experience as an attempt to both sharpen our imagination of such concepts and demonstrate they are inseparable. I do this by painstakingly examining the movies Shoplifters by Kore-eda and The House That Jack Built by Von Trier. Rather than focusing on thematic analysis, I claim and show that (...) film form is crucial for aesthetic and affective experience. Furthermore, and against the conventional view, I argue that both movies articulate a spatialized vision of justice defined by its materiality. Together these aspects help us to keep (re)imagining law, justice, and community, and grasp better their worldmaking properties and powers. (shrink)

Access to urban green space is associated with the enhancement of health and disparities in access generate issues of spatial equity and socioenvironmental justice. The aim of this study is to measure spatial accessibility and investigate access disparities to UGSs in urban areas of Harbin, China. A Gaussian-based two-step floating catchment area method and spatial autocorrelation analysis were used to measure the accessibility and evaluate its distribution patterns in residential tracts. Bivariate correlation was employed to examine (...) the statistical relations between demographic characteristics of residential tracts and green space access. The results show that most residential tracts have minimal green space access within walking distance, while a few have limited access within cycling distance. Additionally, spatial disparities were found with low-accessibility tracts clustering in the center of the city, while high-accessibility tracts were located in northern and southern suburbs. Demographic disparities were also identified in the study: females have less access to UGS than males, areas with a high birth rate generally have more access, and population density is negatively associated with UGS access. The findings not only indicate that Harbin has an uneven distribution and disproportionate provision of UGS for urban residents but also identify which areas and population groups within the city are disadvantaged in access to UGS and thus provide suggestions for future construction and provision of UGS. (shrink)

Distributive justice relies on metaphors about spatial distribution. Modelling cross-temporal relations on cross-spatial relations in this way obscures how earlier groups become the later ones. Procedural justice metaphors rely on metaphors of contract and thereby on impartial reasoning. Their dominance is already problematic in the case of contemporary relations, but is even more so in the case of relations across time, where the conditions for later parties are controlled and created by earlier ones. Future generations should (...) not be thought of as a distinct group living at a different temporal “location,” but as who we will become. Thus, the frame of “justice” is much less appropriate for our relations to them than the frame of “care”. (shrink)

Distributive justice relies on metaphors about spatial distribution. Modelling cross-temporal relations on cross-spatial relations in this way obscures how earlier groups become the later ones. Procedural justice metaphors rely on metaphors of contract and thereby on impartial reasoning. Their dominance is already problematic in the case of contemporary relations, but is even more so in the case of relations across time, where the conditions for later parties are controlled and created by earlier ones. Future generations should (...) not be thought of as a distinct group living at a different temporal “location,” but as who we will become. Thus, the frame of “justice” is much less appropriate for our relations to them than the frame of “care”. (shrink)

Evolutionary game theoretic accounts of justice attempt to explain our willingness to follow certain principles of justice by appealing to robustness properties possessed by those principles. Skyrms (1996) offers one sketch of how such an account might go for divide-the-dollar, the simplest version of the Nash bargaining game, using the replicator dynamics of Taylor and Jonker (1978). In a recent article, D'Arms et al. (1998) criticize his account and describe a model which, they allege, undermines his theory. I (...) sketch a theory of evolutionary explanations of justice which avoids their methodological criticisms, and develop a spatial model of divide-the-dollar with more robust convergence properties than the models of Skyrms (1996) and D'Arms et al. (1998). (shrink)

This paper considers the environmental justice issues presented by the proposed open-pit lithium mine in Thacker Pass, Nevada (Peehee mm’huh). Unlike the environmental destruction wrought from fossil fuel extraction, lithium is used to create lithium-ion batteries for storing and using electricity from “green energy” sources. Can the potential reduction in carbon emissions resulting from the lithium mined morally and politically justify the destruction of the Pass’s sagebrush sea – a critical wildlife habitat and sacred land to the People of (...) Red Mountain? Justice issues of this kind (e.g., clashes between the “renewable energy” industry and indigenous rights) are likely to become more prevalent as the industrial economy transitions from fossil fuels to vastly more spatially extensive forms of energy production (e.g., wind and solar farms, hydroelectric dams, and biofuels). I consider the case through the concept of ecocide and explore how liberal political respect for eco-relational pluralism offers grounds on which ecocide ought to be prohibited in a fair and just society. The goal of this paper is to ensure that states, in the pursuit of environmental justice, proceed in a manner aligned with their commitment to liberalism, by refraining from prioritizing economic growth and development at the expense of other reasonable conceptions of the good. (shrink)

The neutrality of the art and architecture of courtrooms and courthouses has dominated the public perception in the Indian context. The courtroom design and the visual artistic elements present within these judicial places have very often been considered to be insignificant to the notions of law and justice that they reflect. As art and architecture present certain historical narratives, reflect political allegories and have significant impact on the perceptions of their viewers, they have critical socio-political ramifications. This makes it (...) pertinent to explore them and investigate the paradox of their deployment and interpretation in today’s increasingly mediatized world. Through an ethnographic study of the Supreme Court of India, this paper interprets its art and architecture, and, the symbolism and semiotics reflected through them. Arguing against their neutrality and insignificance, the paper demonstrates how they reflect nationalism, certain ideologies and power-space dynamics. It further argues that they act as evidence of political metaphors related to justice, power and democracy. With a conversation between law, architecture and semiotics, the paper investigates the historical and spatial dimensions of its architecture and artistic elements. Mapping the Court’s architectural elements, I examine how the visual representation of ‘justice as virtue’ finds translation in its design through transfer of certain images, including the image of the ‘scales of justice’, into it, while absenting the notion of ‘justice as struggle’—to contemplate on how legal architecture gives evidence to the vexed relationship between law and justice and also of the break from the colonial past. (shrink)

Public streets are central to the built environment, where individuals seek a fair share of the roadway’s benefits and harms. But the American street, an asphalt landscape typically defined and designed for cars, can be inaccessible, unhealthy, and dangerous for the non-motorized, whose transportation choices have the smallest ecological footprint. Concern for social equity and sustainability requires rethinking the street geographically and ethically, and asking: “In what sense is the street a space of justice? How do traditional street regulation (...) and design manifest ethical priorities? And what might a more just street look like, in theory and practice?” Such questions prompt one to engage both the spatial and moral, thus drawing from critical geography and ethics to analyze roadways in terms of fairness and relational wholeness, and argue for what might be called a shalom street. Engaging such ethical concepts with the technical vocabularies of street regulation and design requires analyzing how national model standards and their interpretation enforce and materialize justice on the street.The promise of more just alternatives such as more sustainable and fair “Complete Streets” to live in needs to be explored. (shrink)

Recovering the substantive nature of landscape -- Landscape, place and the state of progress -- Choros, place and the spatialization of landscape -- Are islanders insular? : a personal view -- The case of the missing mask : performance, theater, aetherial space and the practice of landscape//architecture -- Performing on the landscape versus doing landscape : perambulatory practice, sight and the senses of belonging -- Heidegger, Latour and the reification of things : the inversion and spatial enclosure of the (...) substantive landscape the Lake District case -- Transcendent space, reactionary-modernism and the diabolic sublime : Walter Christaller, Edgar Kant, and the landscape origins of modern spatial science and planning -- Geese, elves, and the duplicitous, diabolical landscaped space and wild nature of reactionary modernism : Holgersson, Hägerstrand, and Lorenz. (shrink)

Marie-Noëlle Carré | : Les dépôts contrôlés de déchets posent un défi à la gestion durable des métropoles, comprises comme des « traductions spatiales du global ». En effet, même s’ils génèrent de réels problèmes sanitaires et environnementaux, ils sont aussi des points d’appui du développement métropolitain. Cet article demande donc si le cadre de la justice environnementale est suffisant pour penser les problèmes de leur gouvernance métropolitaine, à la fois locale et mondiale. La démonstration suggère d’abord que la (...) construction du problème public des déchets ouvre la voie à l’expression de multiples dilemmes environnementaux. En fonction des échelles auxquelles ils prennent les décisions, les actrices et acteurs métropolitain.es sont parfois conduit.es à choisir entre des valeurs difficiles à hiérarchiser. L’article souligne ensuite que la justice environnementale, sociale et spatiale propose un cadre normatif à première vue adéquat pour explorer cette question. Toutefois, ce cadre peut être affiné pour appréhender la complexité métropolitaine et déplacer l’analyse des espaces de l’action aux pratiques des actrices et acteurs. Dans une perspective transaméricaine, nous mobilisons les exemples de Montréal et de Buenos Aires. | : Existing sanitary waste landfills challenge urban sustainable development in metropolitan areas as “local translations of the global.” Even though they create real sanitary and environmental issues, infrastructures are also involved in territorial development projects. This paper argues that environmental justice is a useful framework for tackling problems of global and local metropolitan governance. I suggest that waste as a public problem opens up multiple environmental dilemmas. Depending on the context they are reasoning in, metropolitan decision-makers are led to make choices between values of nearly equal importance for urban life. Then, the paper explores how environmental justice, social justice, and spatial justice provides a helpful normative framework to answer the questions that those dilemmas open. However, this framework can be refined to capture metropolitan complexity and shift the scope from spaces of action to practices of actors. The paper is based on fieldwork in Montréal and Buenos Aires. (shrink)

This paper investigates Hume's theory of the perception of spatial magnitude or size as developed in the _Treatise<D>, as well as its relation to his concepts of space and geometry. The central focus of the discussion is Hume's espousal of the 'composite' hypothesis, which holds that perceptions of spatial magnitude are composed of indivisible sensible points, such that the total magnitude of a visible figure is a derived by-product of its component parts. Overall, it will be argued that (...) a straightforward reading of this hypothesis fails to do full justice to the complexity of Hume's theory of spatial perception and geometry, and that a more adequate treatment must also admit an important role for the more direct process of spatial magnitude perception which he dubs 'intuition'. (shrink)

Distributive justice decision making tends to require a trade off between different valued outcomes. The present study tracked computer mouse cursor movements in a forced-choice paradigm to examine for tension between different parameters of distributive justice during the decision-making process. Participants chose between set meal distributions, to third parties, that maximised either equality (the evenness of the distribution) or efficiency (the total number of meals distributed). Across different formulations of these dilemmas, responding was consistent with the notion that (...) individuals tend to base decisions in part on the magnitude of these parameters. In addition, dilemmas associated with inconsistent responding across the sample tended to elicit the greatest spatial deviation of the cursor, potentially reflecting dilemma difficulty. One interpretation of these results is that individuals value equality and efficiency in such a way that moral dilemmas are resolved by comparing the perceived value of these qualitatively different parameters, consistent with a value pluralistic framework of decision making. A post-hoc analysis indicated that individuals also incorporated sufficiency concerns during distributive justice decision making. The results are discussed in relation to political philosophy. (shrink)

How much of philosophical, scientific, and political thought is caught up with the idea of continuity? What if it were otherwise? This paper experiments with the disruption of continuity. The reader is invited to participate in a performance of spacetime (re)configurings that are more akin to how electrons experience the world than any journey narrated though rhetorical forms that presume actors move along trajectories across a stage of spacetime (often called history). The electron is here invoked as our host, an (...) interesting body to inhabit (not in order to inspire contemplation of flat-footed analogies between ‘macro’ and ‘micro’ worlds, concepts that already presume a given spatial scale), but a way of thinking with and through dis/continuity – a dis/orienting experience of the dis/jointedness of time and space, entanglements of here and there, now and then, that is, a ghostly sense of dis/continuity, a quantum dis/continuity. There is no overarching sense of temporality, of continuity, in place. Each scene diffracts various temporalities within and across the field of spacetimemattering. Scenes never rest, but are reconfigured within, dispersed across, and threaded through one another. The hope is that what comes across in this dis/jointed movement is a felt sense of différance, of intra-activity, of agential separability – differentiatings that cut together/apart – that is the hauntological nature of quantum entanglements. (shrink)

Just Shelter: Gentrification, Integration, Race, and Reconstruction is a work of political philosophy that examines the core injustices of the contemporary U.S. housing crisis and its relation to enduring racial injustices. It posits that what is required to achieve justice in social-spatial arrangements—what is otherwise called “spatial justice”—is to prioritize, in the crafting and enforcement of housing policy, individual moral equality and liberty; distributive justice; equal citizenship; and, due to history and continuing practice and effects (...) of racial discrimination in housing policy and the housing market in the United States, corrective justice in the form of rectification programs to address the history of racism in housing policy that should be implemented by local, state, and federal governments. To arrive at and illustrate this conclusion, it investigates aspects of the housing crisis closely related to the history of American racial injustice, such as gentrification, segregation, desegregation, integration, and, to a lesser extent, homelessness, and offers liberal reform gestures toward a broad view of reconstructive justice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Graffiti and Colonial Unknowing:A Comment on Mishuana Goeman's "Caring for Landscapes of Justice in Perilous Settler Environments"Anna Cookin "caring for landscapes of justice in Perilous Settler Environments," Dr. Goeman shows how the NDN Collective's initiatives, Chemehuevi photographer Cara Romero's Tongvaland project, and the works of Gabrieliño Tongva artist Mercedes Dorame "exemplify communities of care" that work toward "the unmapping of settler terrains" ("Caring for Landscapes" 51). Her (...) address highlights how these cartographic art productions are processes of (re)mapping that challenge colonial spatialities. Drawing on Michi Saagig Nishnaabeg scholar Leanne Betasamosake Simpson's poem "i am graffiti," Goeman frames these art works as Indigenous graffiti, insofar as they are everyday acts of resurgence1 that resist erasure and enact rematriation.My comments aim to articulate how Romero's and Dorame's works both reveal and disrupt a colonial unknowing by showing the cracks of settler colonial spatiality. I take Goeman's address to illustrate that the changing of minds and unsettling of settler identity will not occur through argumentation, facts, and figures alone, but rather through aesthetic and cartographic practices that "provide a way of seeing Indigenous futurities and relationalities" ("Caring for Landscapes" 52).Maps as Tools of Settler ColonialismIn order to highlight how these art practices enact a kind of (re)mapping that breaks through the veneer of colonial permanence, we first need to consider the way mapping transforms land into property in the service of Indigenous erasure and land dispossession. In her address, Goeman offers a short history of what is now called Los Angeles through the lens of dispossession that occurs through "international claiming of property and burgeoning US property law" ("Caring for Landscapes" 53). Tovaangar was divided into Spanish (and [End Page 64] then Mexican) land grants that, after 1846, were "registered under the US as property" (Goeman, "Caring for Landscapes" 53; emphasis added). The Land Act of 1851 "established the domestication of the California landscape under US governance" by legitimating existing Mexican land rights and mapping out territory yet "unclaimed" ("Caring for Landscapes" 54). The mapping of this so-called "unclaimed" territory propelled a violent erasure of California Indians by "establishing new and ongoing commerce centers" ("Caring for Landscapes" 53). Land was transferred into property—as a thing owned—without "the consent of those who … lived on the land since time immemorial, following the settler structure of passing land between Christian nations" ("Caring for Landscapes" 53). By showing how property rights legitimate conquest and violence, Goeman illustrates how mapping has been (and continues to be) an "essential settler-colonial tool to domesticate land in Southern California and propel development" ("Caring for Landscapes" 54). While she demonstrates how the mapping of Tovaangar using 493 hand-drawn Diseños maps served to sever Indigenous communities (and their relationships with land, such as the Gabrieliño Tongva with the San Gabriel Mountains), she emphasizes that this is an ongoing process that has not been left in a distant past. Newer maps that may seem more objective and scientific with "better models of scale or a more realist representation" remain, at their core, maps of dispossession ("Caring for Landscapes" 54).The very desire to objectively determine location by assigning latitude and longitude reveals a colonial spatiality, which "territorialize[s] the physical landscape by manufacturing categories and separating land from people" and conceives of space in terms of property logics (Goeman, "[Re]Mapping Indigenous Presence" 296). In addition to Indigenous land dispossession, this colonial spatiality rejects relationality by creating dualist boundaries between human and non-human, in which land is the raw material for human development and the creation of culture. Cherokee philosopher Brian Burkhart speaks of relationality in terms of locality, which he defines as "being-fromthe-land, knowing-from-the-land, and meaning-from-the-land" (Indigenizing Philosophy xvii). The severing of locality can be understood in terms of the transformation of land as relative to inert matter to be acted upon. Mapping serves as a tool of settler colonial erasure insofar as it delocalizes "land as the relational ground of kinship" into "land as a mere object that only has meaning or value in relation to people" ("Indigenizing Philosophy... (shrink)

This book approaches the problems and circumstances confronting blacks in the context of black values, the black community, and the role of government. ^BContents:: The Black Community's Values as a Basis for Action; The Community as Agent of Change; and The Government's Role in Meeting New Challenges.

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews 137 The Meanings of Landscape: Essays on Place, Space, Environment and Justice BY KENNETH R. OLWIG London: Routledge, 2019 REVIEWED BY TIMM SCHÖNFELDER Landscape is more than spatial scenery that meets the eye: it is an anthropogenic artefact, an intellectual construct, a mirror of culture; it even has its own language.1 This broadness is reflected in the compilation of nine authoritative essays by the geographer (...) and professor of landscape architecture Kenneth R. Olwig that were published during the past quarter of a century and are now molded into a more coherent whole. In this regard, the present volume can be considered the pinnacle of Olwig’s intellectual oeuvre. In a fervent foreword, the anthropologist Tim Ingold sets the tone when he urges the reader to shed the contemporary notion of what he terms “topophobia”—­ a lack of bond betweenpeopleandplaces—­andtoreinstatephilologyasacentralfield of interest after it was “relegated by techno-­ science to the margins of scholarship” (xv). To achieve this, the essays deal with an eclectic set of themes ranging from Ptolemy’s notion of “choros” as something similar to today’s understanding of landscape, to the humanistic geographer Yi-­Fu Tuan’s concept of “topophilia,” which is hailed as a guiding ideal for much of Olwig’s work. The articles are bound together by an introduction that quickly transcendsthegeometricallimitationsoflandscape,ontologicallyquestioning whether these can be representative of the world itself at all (3). The first chapter thus delves right into the etymologies of “landscape” and its historical implications in the Nordic countries and England with detours through Italy and the German lands. In a cursory, highly associative manner Olwig fathoms the respective cultural implications. Central is the idea that the concept of landscape is more than the mere scenicrepresentationofspaceitcametobeknownasinRenaissance art and culture.2 Rather, the Nordic variants of the word, like the Swedish landskap, are used to denote natural regions with their own polity that were then gradually subjected to a monarchic state, not least through the surveying and mapping of their territory (see also chapter two). ENVIRONMENT, SPACE, PLACE / VOLUME 13 / ISSUE 2 / 2021 138 At times, Olwig’s philological musings appear rather stretched, as when he associates the German word Grundgesetz (the “basic/­ fundamental law” of 1949, which until today serves as Germany’s constitution ) with a biopolitical dimension of “ground” as in “soil” (41).3 In cases like this, his use of literature is selective. This culminates in a problematic assessment of Nazi ideology as being motivated by a specific understanding of landscape. Statements like “there can be no doubt that the modern German conception of Landschaft was implicated in the promotion of blood-­ and-­ soil fascist ideology” (42) neglect important literature on the topic.4 Such generalizations are owed to the author’s sweeping tour de force approach. The reviewer would have preferred more guidance through the theoretical thickets by way of a clear, chronologically ordered argument. This is not helped by the occasional seeming inconsistency, as in the claim that the U.S. “inherited the British scenic idea of landscape” as a former colony while also being “very much the inheritor of German romantic ideas concerning the relation of culture to nature as expressed in the physical landscape” (45), which, in turn, showed parallels to “fascist landscapes” in the “attempt to cleanse geography of its environmentalist taint by making it a science of space” (42). This truly is a lot of ground to cover for one essay. The ensuing chapters, however, try to disentangle this inspired jumble. The second article, “Landscape, Place, and the State of Progress,” identifies a switch since the Renaissance from the idea of circuitous development to linear progress towards utopia. For Olwig, there is a “darker, Faustian side” to it that he identifies as the “dialectic of modernity,” which “opposes cosmic dreams of a utopian future to the topian exigencies of present and past”: to advance, the path had to be cleared of traditional elements (52). This materialized in courteous theatre as well as in Shakespeare’s popular plays, and in the new architecture of parks where landscape was symbolic for cultural and social progress (64). “Choros, place, and the spatialization of landscape” traces important theoretical threads within geography... (shrink)

Within the framework of 'Temporalities and the Urban Fabric: Co-Producing Liminal Spaces in Transitional Epochs,' this rigorous examination unravels the multilayered nuances of temporality and its intimate relationship with urban spaces in times of transition. The research delineates the intricate interplay between public exhibitions, urban realms, and socio-political paradigms, particularly within the dynamic settings of the metropolitan entities of Houston and Amsterdam. These cities, as epitomes of temporal urban flux, become fertile grounds for exploring the ephemeral essence of liminal spaces (...) and their transformative manifestations. By weaving together diverse academic domains – from Design Computation and Fabrication to Urban Communities and Spatial Justice – this study underscores the symbiotic fusion of Augmented Reality (AR) and Gamification within the broader canvas of urban temporalities. Crucially, the research accentuates the transformative potential of Extended Reality (XR) in augmenting the theoretical and methodological contours of urban studies within these transitional epochs. (shrink)

Frege’s claim that proper names have senses has come to seem untenable following Kripke’s argument that names are rigid designators. It is commonly thought that if names had senses, their referents would vary with circumstances of evaluation. The article defends Frege’s claim by arguing that names have word-reflexive senses. This analysis of names’ senses does not violate Kripke’s noncircularity condition, and it differs crucially from related views of Bach and Katz. That names have reflexive senses confirms Frege’s own solution to (...) his puzzle about the content of identity sentences, solves Kripke’s Pierre and Peter puzzles about belief ascription, and entails that bearerless names have meanings. Furthermore, names’ having reflexive senses explains why they designate rigidly. (shrink)

"On Sense and Reflexivity" offers the answer to a crucial question that was posed, and left without a satisfactory answer, by Gottlob Frege in "On Sense and Reference" (1892): What is the sense of a proper name? The century-long failure to answer this question has been the main motivation and support for recent nondescriptional accounts of lexical singular terms.

Singular-term semantics has been intractable. Frege took the referents of singular terms to be their semantic values. On his account, vacuous terms lacked values. Russell separated the semantics of definite descriptions from the semantics of proper names, which caused truth-values to be composed in two different ways and still left vacuous names without values. Montague gave all noun phrases sets of verb-phrase extensions for values, which created type mismatches when noun phrases were objects and still left vacuous names without values. (...) There is a single type of value for all noun phrases that dissolves the difficulties which have beset singular-term semantics. (shrink)

It is generally accepted that Mill’s classification of names as nonconnotative terms is incompatible with Frege’s thesis that names have senses. However, Milldescribed the senses of nonconnotative terms—without being aware that he was doing so. These are the senses for names that were sought in vain by Frege. When Mill’s and Frege’s doctrines are understood as complementary, they constitute a fully satisfactory theory of names.

"Case notes." Ethos: Official Publication of the Law Society of the Australian Capital Territory, (199), pp. 34–35.