This paper considers how notions of beauty and performances at pageants transform as they move across different colonial times and spaces. It examines how gender, racial, and sexual subjectivities take shape among cisgender Filipina women who participate and organize community-based pageants on the traditional and ancestral territories of the Musqueam, Skxwú7mesh, and Tsleil-Waututh peoples (Vancouver, Canada).
Drawing on Lefebvrian notions of diversion and appropriation, I argue that the concepts of contingent and makeshift sacred spaces bring more nuanced and complex understandings of the intertwining of sacrality and profanity in spatial formations. Discussion is grounded in the case study of Muslim worshippers’ sacred spaces in rural western Wales; their relatively small demographic profile means that there is a reliance on short-term arrangements in the absence of long-term, privately owned and controlled sacred spaces.
Harnessing textual analysis and an interview, the paper unpacks the protocols established to organise information sharing and explores how such protocols interweave an assemblage of technologies to share information as emergencies unfold.
I consider current reuse debates from a subcultural perspective, of inner-urban living in the late 1970s and 1980s. With the assistance of autoethnography, I delve into this urban subculture, known for its reliance on Do-It-Yourself.
In this paper, I examine the processes through which movements emerge and are rendered perceptible or imperceptible, building upon the writings of geographers, mobility scholars and philosophers who have sought to overcome or efface the binary of mobility/stasis without flattening differences or overlooking questions of ‘the political’.