Suchergebnisse

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- List of Figures -- List of Boxes -- Acknowledgments -- Introduction -- 1 Non-Representational Theories and Geography -- 2 Non-Representational Theories and Practice -- 3 Non-Representational Theories and Affect -- 4 Non-Representational Theories and Materiality -- 5 Non-Representational Theories and Landscape -- 6 Non-Representational Theories and Performance -- 7 Non-Representational Theories and Method -- Concluding -- References -- Index.

Middle-aged gay men in Manchester differentiate themselves through accounts of 'friendship family' from relating/kinship associated with heterosexuals and younger gay men. In this article, based on interviews with 27 men aged 39–61, I explore narratives of friendship family. This critical space enables development/mobilisation of the resources of ageing – 'ageing capital' – needed to reclaim self-worth in the face of homophobia and gay ageism. It helped men to develop the emotional and political resources to question heteronormative family and practice non-monogamy. However, in the struggle for dominance over meaning/representation, generational claims to differentiation could reinforce reverse ageism. Young gay men were constructed as threat, insubstantial or vulnerable, obliging a duty of care to avoid exploiting them. The discursive strategies men deployed could limit/thwart the use of ageing capital and undermine men's claims that ageing involves a linear path towards enhanced awareness of self, other and authoritative knowledge of the relations of gay culture.

Middle-aged gay men in Manchester differentiate themselves through accounts of 'friendship family' from relating/kinship associated with heterosexuals and younger gay men. Based on interviews with 27 men aged 39–61, I explore narratives of friendship family. This critical space enables development/mobilisation of the resources of ageing - 'ageing capital' – needed to reclaim self-worth in the face of homophobia and gay ageism. It helped men develop the emotional and political resources to question heteronormative family and practice non-monogamy. However, in the struggle for dominance over meaning/representation, generational claims to differentiation could reinforce reverse ageism. Young gay men were constructed as threat, insubstantial or vulnerable, obliging a duty of care to avoid exploiting them. The discursive strategies men deployed could limit/thwart use of ageing capital and undermine men's claims that ageing involves a linear path towards enhanced awareness of self, other and authoritative knowledge of the relations of gay culture.

Recently a range of relational approaches have established themselves in many arenas of geographical thought. Insights have been drawn in from poststructural philosophy and social theory to decentre the human subject and consider agency in a more distributed way. Within such work, amongst references to networks, rhizomes, assemblages, and the like, the term 'ecology' has at times been employed to refer to such relationalty. However, the implications of its use and the specific value of the term in thinking about relationality have not yet been fully considered. Therefore, this paper articulates an 'ecological approach' to the study of the embodied practices. The significance of such an approach is expressed in terms of its ability to pay attention to the co-constitutive relatedness of practices and the social—cultural—material environments in which they take place. This is articulated in the paper in three main ways: (1) by drawing attention to the sheer complexity and singularity of relatedness; (2) by reflecting on connections with, and the status of, human and nonhuman entities in the playing out of practices; and (3) by considering the structuring of affective relations and the context in which practices take place. This is illustrated in the paper in relation to the practice of street performance and the intertwining both of the more concrete 'material' aspects of the street space (architecture, benches, people), and of its less concrete, but still materially significant, aspects (meteorological-atmospheres, felt-ambiences, not physically present regulative formations), with the performer in the playing out of this practice.

Based on interviews with 27 gay men aged 39 - 61 living in Manchester, this article examines how middle-aged gay men are differentiated and negotiate relations in heterosexually defined spaces. I focus on what informants' accounts of relations in these 'heterospaces' say about middle-aged gay men's responses to homophobia. I argue that 'ageing capital' is implicated in subjects' accounts that capitulate to, negotiate with and challenge heteronormativity. First, the normativity of certain heterospaces could compel self-censoring/'de-gaying' of the self. Middle-aged gay men were differentiated by others who claim greater legitimacy within them. Second, informants differentiated themselves through involvement with heterosexual friends from ghettoised 'scene queens.' This ambivalent claim to difference could deny inequality and reinforce homophobia. Third, the normativity of heterospaces was thought to offer freedom from the ageist gay gaze, allowing expression of more 'authentic' aspects of the midlife-aged self.

Based on interviews with 27 gay men aged 39 - 61 living in Manchester, this article examines how middle-aged gay men are differentiated and negotiate relations in heterosexually defined spaces. I focus on what informants' accounts of relations in these 'heterospaces' say about middle-aged gay men's responses to homophobia. I argue that 'ageing capital' is implicated in subjects' accounts that capitulate to, negotiate with and challenge heteronormativity. First, the normativity of certain heterospaces could compel self-censoring/'de-gaying' of the self. Middle-aged gay men were differentiated by others who claim greater legitimacy within them. Second, informants differentiated themselves through involvement with heterosexual friends from ghettoised 'scene queens.' This ambivalent claim to difference could deny inequality and reinforce homophobia. Third, the normativity of heterospaces was thought to offer freedom from the ageist gay gaze, allowing expression of more 'authentic' aspects of the midlife-aged self. © Sociological Research Online, 1996-2012.

This article examines the performative transformation of street spaces into performance places by considering the practices of street performers. Street performance here refers to a set of practices whereby either musical or nonmusical performances are undertaken in the street with the aim of eliciting donations from passersby. Drawing on ethnographic observations undertaken in Bath, U.K., and situating the discussion in recent conceptions of everyday life and public space, the specific sociospatial interventions that street performances make into Bath's everyday life are considered. In doing so, the article focuses on the fleeting social relations that emerge from these interventions and what these can do to the experience of the everyday in terms of producing moments of sociality and conviviality. This is also reflected on in light of the various debates that have occurred in Bath as a result of these interventions relating to the increased regulation of street performances. The article then highlights the conflicted and contentious position that street performers occupy in the everyday life of such cities.