Suchergebnisse

"Today, London is quieter than I have ever known it to be. The skies above undisturbed by the noise of planes, no white vapour trails scratching the brilliant blue. The East Coast mainline normally rumbles with heavy goods trains punctuated by the shattering sound of fast inter-city services, but not for the last two weeks. Normally, the day is interrupted by at least one low-level fly-over by a police helicopter, but not recently. The hum of traffic is notably subdued, as when snow falls, muffling sound, preventing vehicles from moving around the city. This quieting, however, is not a sign that the city is calmer, rested, at peace. Instead, the quiet feels more like frustration, determination and a low level anxiety that threatens to break cover. As I wait patiently in the queue for my local supermarket, I am paying attention to who is - and who is not - wearing face coverings, but especially noting the facemasks. Facemasks are as sure a measure of the level of anxiety and fear in the city as the intensification of the policing of bodies (which is not only conducted by the Police). I know I am 2 metres back from the person in front of me and that the person behind me is 2m away from me. I know because the pavement has suddenly become covered in sticky tape that tells bodies where they should be. Sometimes, there are big stickers with footprints, "stand here" they instruct. I am self-policing. I stand where I should, as do most people. Some people do not. They are policed: the supermarket has employed a company that, judging by their jackets, normally stewards entertainment events. A woman in a high vis jacket, continually adjusting her ill-fitting facemask, waves us forward, then halts us, with only the use of her right arm. The queue dutifully obeys these wordless commands"--

Over the last century, psychoanalysis has transformed the ways in which we think about our relationships with others. Psychoanalytic concepts and methods, such as the unconscious and dream analysis, have greatly impacted on social, cultural and political theory. Reinterpreting the ways in which Geography has explored people's mental maps and their deepest feelings about places, The Body and the City outlines a new cartography of the subject. The author maps key coordinates of meaning, identity and power across the sites of body and city. Exploring a wide range of critical thinking, particular

This article explores the relationship between skin, ego and second skins. It does so conceptually by re-examining Freud's suggestion, in The Ego and the Id, that the ego is first and foremost a bodily entity, while also being a projection of a surface (i.e. skin). Drawing upon Anzieu, a dynamic model of inter-weaving surfaces can be seen to underpin an understanding of the ego — and skin ego. This model is fundamentally spatialized. Even so, an appreciation of the spatialities of skin and ego can be developed further. To illuminate these spatialities, this article examines two key experiences of T.E. Lawrence during his military service in Arabia (c. 1917), as he describes them in his autobiographical account Seven Pillars of Wisdom. In a meeting with British military police, and in the notorious Deraa rape incident, what is at stake is Lawrence of Arabia's skins. Reading these experiences using Freud and Anzieu, the article argues that these events re-present an ongoing chafing of Lawrence's skin, ego and second skins, which can be called his 'skin of suffering'.

This paper examines the way in which farmers use survival strategies to ensure the reproduction of the family farm. These survival strategies develop from farmers' individual motivations and their attitudes towards social processes - the way they read history. However, farmers are constrained by their structural relationships. I argue that what is important is the way farmers understand their structural relationships and the meaning they give to them. This is so especially in the case of family farming, where there is an intersection between family-centred motivations and vocation-centred motivations. Initially I explore these issues by introducing the theoretical literature which attempts to understand the structural relationships in which farmers live and act. Then I describe farmers' family-centred and vocational-centred motivations (or privatisms) and the way in which they understand social processes. These form the foundation for farmers' survival philosophy and practice. I conclude by arguing that farmers are (unintentionally) reproducing the structural relationships that are threatening the survival of the family farm in its present form.