Environment and Planning D: Society and Space

The devastating impacts of Hurricanes Irma and Maria across the Caribbean (especially in Barbuda, Dominica, Puerto Rico, St Martin/St Maarten, and parts of the British and US Virgin Islands) are haunting harbingers of a world of climate disaster, halting recovery, and impossible futures. Being at the leading edge of the global capitalist exploitation of people and other living and non-living beings in a world-spanning system of vast inequity and severe injustice, Caribbean thinkers, writers, poets, philosophers, activists, and artists have long lived with, dwelt upon, and offered answers to the problem of being human after Man, as Sylvia Wynter puts it. This reflection on island futuring and defuturing offers a critical analysis of Caribbean “disaster recovery” and “climate adaptation” based on an understanding of the disjuncture between three uneven spatio-temporal realities: (1) the decelerating “islanding effects” of debt, foreign aid, and austerity; (2) the accelerating mobilities of the “offshore” and extended operational landscapes of “planetary urbanization”; and (3) the durational im/mobilities of Amerindian survival, Maroon escape, and Black/Indigenous cultural endurance of alternative ontologies.

Indigenous Tayal experiences of dispossession in Taiwan reflect a familiar pattern of state-sanctioned property rights precluding recognition of Indigenous rights. This paper examines Tayal customary institutions and how they have governed, and continue to govern, land interests in customary domains. In an agricultural economy encompassing patterns of mobility and long-term movement between areas, Tayal people maintain continuing rights in land that is not currently or permanently occupied or used. However, following Second World War and Taiwan’s occupation by the Chinese Nationalist Kuomingtang party, a new system of individually registered property titles was established, only allowing registration of individual land in settled fields that were occupied and cultivated. Interests in fallowed land were not registrable and such land was reclassified as State property. The system’s enforcement in the 1950s was central to the dispossession and non-recognition of Tayal rights and parallel discourses making Indigenous people invisible. We argue that unpacking the ontologies behind hegemonic understandings of property in Taiwan offers ground for recognizing the plurality, messiness and openness that articulate contestations over time, space and property. In the context of Taiwan’s 2016 Presidential Apology to Indigenous citizens, we conclude that contested constructions of temporality and spatiality are fundamental to challenging Indigenous dispossession.

Fragmentation is a keyword in the history of critical urban thought. Yet the products of fragmentation – the fragments themselves – tend to receive less attention. In this paper, I develop a politics of urban fragments as a contribution to debates both in urban theory and in urban poverty and inequality. I examine inadequate and broken material fragments on the economic margins of the urban global South, and ask how they become differently politicized in cities. I develop a three-fold framework for understanding the politics of fragments: attending to, generative translation and surveying wholes. I build these arguments through a focus on a fundamental provision – urban sanitation – drawing on research in Mumbai in particular, as well as Cape Town, and connecting those instances to research on urban poverty, politics and fragmentation.

This paper attempts to understand the production of the city through informality. In particular, informal practices related to the momo (dumpling) industry, concentrated in the “urban village” of Chirag Dilli, are analysed in their dialectic relationship with formal planning and legislation in Delhi. We use a Lefebvrian framework that views city-making as an interaction of formal representations in the form of master plans, etc., informal and formal spatial practices (including momo production and living patterns) and representational (imagined) spaces related to neighbourhoods and the city. Drawing on primary qualitative data, we examine how informality informed the formal planning. The uneven application of state legislation, in turn, fostered particular informal practices (such as momo manufacturing) and the emergence of a distinct urban morphology and of new cohabitation practices. The informal momo industry also altered the representational associations made with both the Chirag Dilli neighbourhood and the city of Delhi. The paper shows how informal practices constantly interact with formal frameworks to co-produce urban space and consequently the city. We argue that informal practices are not necessarily in conflict with formal planning or subverting it, but that they play a central role in their own right for the production of space.

Assemblage thinking offers a new conceptual toolkit for analysing the relationship between society and space. However, major questions remain regarding both its ontological propositions and how it might be applied to the analysis of specific socio-spatial objects. This article contributes to these debates by using assemblage thinking to trace the long-term development of Rio de Janeiro’s favelas. These territories have undergone a range of seemingly contradictory changes over recent decades. On one hand, expanded infrastructure and service provision and improved social outcomes have meant favelas have moved closer to, and in some cases surpassed, areas officially designated as “formal”. On the other, they continue to be heavily stigmatised, targeted by exceptional forms of governance, and subject to militarisation and abuse by police and non-state armed groups. Tracing these developments over time, I argue that the favela is best understood as an assemblage of heterogeneous, interacting elements that operate according to diverse logics. Despite continual pressures to deterritorialise, or break apart, a density of components and relations has ensured the continual reterritorialisation of the “favela” as a distinct object of perception and action over more than a century, with far reaching consequences for residents and the wider city.

This paper is an invitation to view tailings – the most prominent byproduct generated by mining activity – as more than their usual incarnation as waste, object of governance by waste management programs. In doing so, it applies Elizabeth Povinelli’s notions about geontopower/geontologies to analyze the practices devoted to managing the tailings produced by Mina El Teniente, a large copper mine located in central Chile. From this framework, the mine’s tailings impoundment are enacted as both a “dragon” and a “trickster”, entities endowed with a monstrous vitality that openly challenges the mining industry’s usual geontologies, which are based on understanding impoundments as docile nonliving deserts very much open to capitalist exploitation/forgetting. On the contrary, the dragon/trickster enacts a geontology in which human beings appear as ultimately unable to truly control nonliving entities, and depend only on their goodwill to avoid environmental disaster. The acceptance of such a geontology, as will be explored in the conclusions, challenges us to develop a geo-teratology, or a set of alternative political and ethical commitments we should devise in order to start better living with the monstrous geontologies of mining waste.

While batteries are ubiquitous in modern life, they often go unnoticed; that is, until they stop working. Each time a battery dies and becomes waste, our modernist expectations of convenient, reliable energy sources, and our unexamined dependence on these volatile combinations of heavy metals, plastics, and chemical pastes is exposed. In this paper, we document and visualize battery waste flows across North America to reveal the anxiety-ridden processes through which we manage, mismanage, and attempt to forget about battery waste. Drawing on Lacan’s seminar on Anxiety, this paper contributes to understandings of the role of psycho-social objects in constituting both material landscapes of risk and the symbolic structures of capitalist modernity that repress these risks in the interest of continued economic growth. We examine the “total management narrative” around battery waste as a Lacanian phantasy preserved through dysfunctional responses to underlying anxieties about the continued production, circulation, and distribution of toxins necessary to the maintenance of modern life. In challenging these total management narratives, we argue that processes of denial, disavowal, and foreclosure only partially mask the myriad ways that battery waste escapes, exceeds, or endures our practices of disposal and recycling, producing problematic and often environmentally unjust outcomes.

As geography increasingly engages with multiple ways of knowing, opportunities to contribute to research have also expanded. This paper contributes a perspective on academic inclusion as a neuro-diverse geographer working in a more-than-human context. In doing so, it seeks to open dialogue around the potential for neuro-diverse contributions to research by engaging reflexively with sensory ways of knowing and doing, and differences in how autistic and non-human social engagements are considered. To do this, I draw on a range of autobiographic literature, including reflexive exercises in relation to my own research work.

There has been increasing interest in recent years on the non-cognitive nature of human existence. Self-conscious thought and reflective action are no longer seen to be the defining feature of the human condition nor an anchor for social life. On the contrary, material practice and habitual engagements are the abiding mechanisms by which everyday life is sutured. One of the consequences of this perspective is its abbreviated conception of human consciousness. In the literature on habit and practical engagement, consciousness is conceptualised primarily in terms of self-perception and awareness. The aim of this article is to put forth the thesis that human consciousness is not just an awareness of the self – it is also a ‘claim’. Drawing upon the psycho-analytic work of Jean Laplanche, the paper argues that consciousness emerges as subjects reckon with existential problems that are as imminent to everyday life as the concrete problems and practical tasks. In this framing, consciousness emerges as a desire to claim oneself as a self in the face of problems that exceed our practical capacities. Consciousness is a claim in the sense that it marks a desire to be a self-standing, self-possessed subject, within a precarious and enigmatic world.

This paper draws upon the example of High-Cost Short-Term Credit products accessed via digital interfaces and devices to examine practices of interface design and the operation of digitally mediated power. Utilising interviews with High-Cost Short-Term Credit website designers and users of these products, the paper shows how these interfaces are designed and tested to manage frictions: practical, affective or emotional contestations that interrupt or stop users from applying for these products and entering into credit and debt. We suggest that the key role of interface design is to manage these frictions by guiding action in such a way to minimise negative affective states at key thresholds of the application process. The management of friction is enabled by practices of data-driven design, where the contingency of human response is engineered through analytics in order to increase rates of application. Working through the example of High-Cost Short-Term Credit, the paper complicates a notion of control as a smooth or automatic operation of power, instead emphasising the necessity of both continuity and discontinuity as key to modulating action in a digital age. To understand the specificity of interface interactions and move beyond existing work on control, we offer a vocabulary of friction, thresholds and transitions.