31 May 2013
Two brand new articles:
Author: Damjanov, Katarina.
Journal: Leonardo. 2013, Vol. 46 Issue 2, p159-162
Author: Morosetti, Tziana.
Journal: Research in African Literatures. 2013, Vol. 44 Issue 2, p48-61.
31 May 2013
Two brand new articles:
Author: Damjanov, Katarina.
Journal: Leonardo. 2013, Vol. 46 Issue 2, p159-162
Author: Morosetti, Tziana.
Journal: Research in African Literatures. 2013, Vol. 44 Issue 2, p48-61.
31 May 2013
Relevant chapter in this fascinating book:
Performance and the Politics of Space (2012) (Theatre and Topology)
Part 2: Utopia and Heterotopia 8. Equality and Theatre Architecture: Voltaire’s Private Theatre Ludger Schwarte 9. Rousseau’s Heterotopology of Theatre Juliane Rebentisch 10. Heterotopias of the Public Sphere: Theatre and Festival around 1800 Patrick Primavesi 11. Other Space or Space of Others?: Reflections on Contemporary Political Theatre Benjamin Wihstutz 12. Opéra Pagaï’sEntreprise de Détournement: Collages of Geographic, Imaginary and Discursive Spaces Susan Haedicke
29 May 2013
Still trying to catch up with what’s out there. Many thanks for a further list of papers, with links to publishers (to be added to bibliography soon).
Heterotopias of Homelessness: Citizenship on the Margins. Mendel, Maria. Studies in Philosophy & Education. Mar2011, Vol. 30 Issue 2, p155-168.
Webster, C.W.R.; Klauser, F.R.; Töpfer, E.; Raab, C.D.; Wagenaar, Pieter; Boersma, Kees. Information Polity: The International Journal of Government & Democracy in the Information Age. 2012, Vol. 17 Issue 1, p7-20.
Toward a National Heterotopia: Ancient Theaters and the Cultural Politics of Performing Ancient Drama in Modern Greece. IOANNIDOU, ELEFTHERIA. Comparative Drama. Spring2011, Vol. 44/45 Issue 4/1, p385-403
Rethinking agency: persons and things in the heterotopia of ‘traditional Indian craft’. Venkatesan, Soumhya. Journal of the Royal Anthropological Institute. Mar2009, Vol. 15 Issue 1, p78-95
Educational Heterotopias and the Self. MARIA TAMBOUKOU. Pedagogy, Culture & Society. 2004, Vol. 12 Issue 3, p399-414
Harem education and heterotopic imagination. Aksit, Elif Ekin. Gender & Education. May 2011, Vol. 23 Issue 3, p299-311
Heterotopia, heterochronia: place and time in cinema memory. Kuhn, Annette. Screen, Summer2004, Vol. 45 Issue 2, p106-114
The bridge as playground: Organizing sport in public space. Vermeulen, Jeroen. Culture & Organization. Jun2011, Vol. 17 Issue 3, p231-25
Media Heterotopia and Transnational Filmmaking: Mapping Real and Virtual Worlds. Hye Jean Chung. Cinema Journal. Summer2012, Vol. 51 Issue 4, p87-109
Traces and Erosion: A Case Study of the Beach in Contemporary Art Making. Mieves, Christian. Journal of Visual Art Practice. 2010, Vol. 9 Issue 3, p273-290
‘The Dunciad’ and the City: Pope and Heterotopia. Hammond, Brean S.. Studies in the Literary Imagination, Spring2005, Vol. 38 Issue 1, p219-232
Mediating Biopower and the Case of Prenatal Space. Stormer, Nathan. Critical Studies in Media Communication. Mar2010, Vol. 27 Issue 1, p8-23
Utopic Pedagogies: Alternatives to Degenerate Architecture. Coleman, Nathaniel. Utopian Studies. 2012, Vol. 23 Issue 2, p314-35
The Other Side of the Mirror: Utopian and Heterotopian Space in Kamau Brathwaite’s “DreamStories”.Otto, Melanie. Utopian Studies, 2005, Vol. 16 Issue 1, p27-44
29 May 2013
Three more diverse articles addressing aspects of heterotopia, with links to publisher or pdf .
Saari, A. (2012) ‘The Map is the Territory: educational evaluation and the topology of power’, European Educational Research Journal, 11(4), 586-600.
Abstract: In recent years there has been a global call for more scientific knowledge about education as a basis of governance. This means that exact descriptions of the reality of schooling should inform decisions about what works in education. In this article, evaluation and testing are analysed as cartography, the art of mapping educational spaces, which both creates and confuses our sense of educational reality. By using elements from cultural studies of cartography as well as sociology and the philosophy of science, this article claims that the analogy of cartography and evaluation can open novel vistas for contemplating the relationship between the world of education and its scientific representation. As a case in point, the article uses the construction of Finnish comprehensive basic school reform and the evaluation system pertaining to it. The analysis shows how evaluation as the mapping of the reality of education brings distant objects near, onto a homogeneous, stable plane. It also makes certain things visible while leaving others out of sight. Furthermore, evaluation as cartography is not only passive representation; it actually creates new spaces. In this way, evaluation practices can profoundly affect how we think and act upon schooling.
Karaosmanoglu, D. (2010) ‘Nostalgia Spaces of Consumption and Heterotopia: Ramadan Festivities in Istanbul’ Culture Unbound, 2 283-302.
download pdf: Karaosmanoglu
Abstract: Contemporary city cultures are often defined in relation to the processes of late capitalism and commodification. Today, in various parts of the world, the previously dominant industrial cities have been replaced by cities of consumption (Urry 1995: 123). Cities are treated as sites for representation, masquerade and sociability (Featherstone and Lash 1999: 3). National and religious celebrations and culinary festivals are parts of the dynamism of city life where nostalgia becomes a marketing strategy. This article looks at the nostalgia industry in the contemporary city of Istanbul in connection to the Ramadan festivities and iftar tables as everyday spaces of spectacle and consumption. It examines the ways in which the Ramadan space is articulated in everyday practices not only as a site of spectacle formed by both global and local discourses, but also as a form of sociability that brings people together.
Keywords: Ramadan festivities, nostalgia spaces, Istanbul, spaces of consumption, spaces of sociability
Voela, A. (2011) ‘Heterotopia revisited: Foucault and Lacan on feminine subjectivity’ Subjectivity 4 168-182.
Abstract: In the past women were able to resort to crisis heterotopias, places suitable for re-examining femininity as an object of desire and for fashioning new forms of subjectivity. Are there such places today, when women are generally considered to be emancipated and seem to have unrestricted access to all kinds of ‘places of their own’? This article explores the psychoanalytic and genealogical conditions necessary for fashioning new forms of subjectivity where women find themselves in a heterotopic place. It brings together the Foucauldian notion of the heterotopia – both as linguistic locus and material place – and the psychoanalytic notions of the traversal of the fantasy and the drive, emphasising the ways in which women produce new subjectivities via the exploration of their identity.
24 May 2013
Title:’ Heterotopias of control: Placing the material in the experiences of mental health service use and community living’.
Authors: Laura McGrath, Paula Reavey
Concrete sites of mental health care have been argued to be relatively ‘forgotten’ under a community care model emphasising social inclusion and personalisation (101, 4, 5, 6 and 82). Drawing on two sets of data, visual interviews conducted with service users and already published narratives of distress; this paper examines the role of the material layout of these spaces in the production and negotiation of service users’ subjectivity. Service use sites are here argued to partially act as ‘heterotopias’ (Foucault, 1986) of ‘control’ (Deleuze, 1992), with the detail of the material environments, dominated by observation, locks and barriers, acting to ‘make visible’ to service users a devalued and stigmatised service user position. Strategies to moderate this ‘modulated’ (Deleuze, 1992) subjectivity are described in community spaces, including using home, work or exercise spaces to moderate such a subject position.
22 May 2013
I have recently rediscovered the excellent on-line source academia.edu. A quick search reveals over 60 academics expressing an interest in heterotopia and a wide range of papers. I will trawl these in the coming weeks but here are just a sample of papers that I will be adding to the bibliography, including 3 articles by Maria Tamboukou. I have also added a link to another open-access paper by Kelvin Knight – see last post.
by Aet Annist (email for copy of paper: firstname.lastname@example.org
Based on anthropological fieldwork in the southeastern Estonian Seto region, the article studies the construed image of the authentic past enacted, used, and institutionalized in the present. Heritage creation is a process embedded in past and present regional, national, and international events and activities. Using Foucault’s concept of heterotopia to position Setos vis-à-vis Estonia, the article suggests that this approach, when revised, allows for the exploring of shifting locations of power. The position of heritage culture in receiving attention and state funding conceals the development of the local cultural space in an increasingly restrictive hegemonic environment, channeling local diversity and opportunities.
Journal Name: Journal of Baltic Studies Vol. 44, No. 2
Publication Date: 2013
Drawing on Ernst Bloch’s writings on utopia, Michel Foucault’s notion of heterotopia, and the ‘affective turn’ in social theory, I argue that cinema is by its nature heterotopic: it creates worlds that are other than the ‘real world’ but that relate to that world in multiple and contradictory ways. The landscapes and people portrayed in ﬁlm are affectively charged in ways that alter viewers’ relationship to the real objects denoted or signiﬁed by them. But it is the larger context of social and cultural movements that mobilizes or fails to mobilize this affective charge to draw out its critical utopian potentials. I examine four ﬁlms from the 1970s—Deliverance, The Wicker Man, Jonah Who Will Be 25 in the Year 2000, and Stalker—as examples of richly heterotopic ﬁlms that elicited utopian as well as dystopian affects in their audiences, and I discuss some ways in which American environmentalists, British Pagans, Europe’s ‘generation of ’68’, and Soviet citizens worked with these affects to imagine change in their respective societies.
More Info: Journal for the Study of Religion, Nature, and Culture 5.2 (2011)
The article examines the discursive and ultimately conservative function of a high school retreat. Utilizing Critical Geography Studies as a lens for examining heterotopic spaces, the author addresses the ways in which the Kairos trip, as a retreat from a familiar space, allows briefly for the transgression of gendered and masculine norms encoded in the building-place of the school. In the process, issues of the manipulation of time and the confessional trope in Catholicism come to the fore for the author himself as well as for the students engaged in retreating. But retreating from what? It is a retreat from tightly ordered and limited embodied possibilities offered for young men in a single-sex, Catholic environment. Ultimately, however, the retreat through its clandestine approach to time and space ghettoizes alternative masculine and religious manifestations of self, effectively preserving the conservative theological and gendered views maintained in the space of the school.
More Info: Burke, K. (2012). A space apart: Kairos and masculine possibility in retreats of adolescents. Journal of Men, Masculinities and Spirituality, 6(2), 77-93.
This article explores the first British university-associated women’s colleges at the turn of the nineteenth century. Drawing on Foucault, the article looks into the dualistic opposition between private and public, as well as women’s attempts to transcend this dichotomy. In theorising women’s colleges as Foucauldian heterotopias, spaces in the interstices of power relations and dominant social structures, the author focuses on the interplay of contradicting discourses and strong power relations within these women’s colleges.
Journal Name: Gender, Place and Culture: A Journal of Feminist Geography
Over the last 15 years, feminist theorists have sought to redefine female subjectivity. Amongst a wide range of critical notions of the female self, this paper focuses on what Foucault has defined as heterotopias, ‘different places’ which disrupt the dominance of the one single ‘real’ social place, offering shelter to subjects in crisis. I will argue that this Foucauldian notion is a useful tool for the exploration of the multifarious ways that some women educators attempted to define and describe themselves at the turn of the nineteenth century in Greece, particularly focusing on the writings of Alexandra Papadopoulou.
“In this article I look into the letters and paintings of the expatriate Welsh artist Gwen John, tracing her spatial practices in the urban spaces of modernity. Drawing on Foucault’s, Deleuze’s and Guattari’s analytics, I argue that John’s spatial narratives chart heterotopias and holey spaces that challenge the hegemonic spaces of modernity, temporarily giving shelter to what Braidotti has theorized as female nomadic subjects. John’s fluid spatiality is thus conceived as an event that interrogates static conceptualizations of spaces and identities and foregrounds difference, movement and forces of desire as constitutive of the real.
This article explores how the imaginative use of the landscape in Baz Luhrmann’s Australia (2008) intersects with the fantasy of Australianness that the film constructs. We argue the fictional Never-Never Land through which the film’s characters travel is an, albeit problematic, ‘indigenizing’ space that can be entered imaginatively through cultural texts including poetry, literature and film, or through cultural practices including touristic pilgrimages to landmarks such as Uluru and Kakadu National Park. These actual and virtual journeys to the Never-Never have broader implications in terms of fostering a sense of belonging and legitimating white presence in the land through affect, nostalgia and the invocation of an imagined sense of solidarity and community. The heterotopic concept of the Never-Never functions to create an ahistorical, inclusive space that grounds diverse conceptions of Australianness in a shared sense of belonging and home that is as mythical, contradictory and wondrous as the idea of the Never-Never itself. The representations of this landscape and the story of the characters that traverse it self-consciously construct a relationship to past events and to film history, as well as constructing a comfortable subject position for contemporary Australians to occupy in relation to the land, the colonial past, and the present.
Journal Name: Studies in Australasian Cinema 4.2 (2010): 173–87.
Publication Date: 2010
“”This article takes issue with Victor Turner’s influential, yet essentialist, category
of the limen. While acknowledging Turner’s continuing significance in the
analysis of public events, I draw upon detailed ethnography of one of Australia’s
contemporary pilgrimage centres, the alternative lifestyle event ConFest, to
reconfigure his project. Although ConFest may prove to be an exemplary field of
liminality, as a decidedly contested and sensuous landscape, it demands reevaluation
of the implicitly consensual and non-carnal limen. I offer the concepts
of alternative cultural heterotopia and liminoid embodiment, with the purpose of
fashioning new directions in the study of alternative lifestyle, and other public
events. Attending to contemporary pilgrimage research, spatial analysis and
applying the ideas of Michel Maffesoli and Hakim Bey, this is a post-structuralist
contribution to the anthropology of public events.””
Journal Name: The Australian Journal of Anthropology, 12:1, 47-66
Download copy: Knight, k
21 May 2013
Over the next few months I hope to build up a bank of papers, articles, dissertations, images, videos etc. that address heterotopia in some way and can be downloaded from the site (and are free of copy-right issues). I am particularly interested in experimental pieces both in terms of form and content. If you have produced something that might be of interest, please send me a copy
To start us off, here is a paper that Valerio Bindi has kindly offered with English translation.
In the shadow of leaves: comic – the city- heterotopia
All’ombra delle foglie: fumetto città eterotopia
Published in CONTROSPAZIO 117 (2005)
20 May 2013
I should have mentioned Boyer’s stimulating paper on Foucault’s various reflections on the utopian and heterotopian features of mirrors.
20 May 2013
Latest in series exploring philosophers ‘for architects’ (previous books have included Kant, Gadamer, Deleuze etc.)
From the mid-1960s onwards Michel Foucault has had a significant impact on diverse aspects of culture, knowledge and arts including architecture and its critical discourse. The implications for architecture have been wide-ranging. His archaeological and genealogical approaches to knowledge have transformed architectural history and theory, while his attitude to arts and aesthetics led to a renewed focus on the avant-garde.
Prepared by an architect, this book offers an excellent entry point into the remarkable work of Michel Foucault, and provides a focused introduction suitable for architects, urban designers, and students of architecture.
Foucault’s crucial juxtaposition of space, knowledge and power has unlocked novel spatial possibilities for thinking about design in architecture and urbanism. While the philosopher’s ultimate attention on the issues of body and sexuality has defined our understanding of the possibilities and limits of human condition and its relation to architecture.
The book concentrates on a number of historical and theoretical issues often addressed by Foucault that have been grouped under the themes of archaeology, enclosure, bodies, spatiality and aesthetics in order to examine and demonstrate their relevancy for architectural knowledge, its history and its practice.
16 May 2013
Thanks for pointing out this article by Heriberto Cairo which I had missed. Please continue to send references that are not in the bibliography.
Cairo, H. (2004) ‘The Field of Mars: heterotopias of territory and war’ Political Geography 23 (8) 1009–1036.
Territory is connected to war in different ways. This paper explores the ontological face of war, from a political and spatial perspective. Heterotopias, like the Roman Field of Mars and US National Cemeteries, are used to throw light on the relationships between war and territory. The paper first traces the origins of the importance of territory to war, following the Foucaltian revision of Clausewitz to suggest how politics is the continuation of war by other means. It then proceeds to analyze two key displacements constitutive of the current relation between territory and sovereignty: the substitution of the loyalty to king for the loyalty to territory, and the further replacement of territory by the “map”. In the second half of this paper, special attention is given to the post-Cold War hegemonic state practices that have changed the discourses of war and thus constituted a new, postmodern, Field of Mars. The paper shows how the new postmodern “virtuous wars”, fought outside Western Europe and North America, reconfigure the Western politics, territory and sovereignty, particularly in the United States.
15 May 2013
In my last post I should have mentioned the following article, available as a pdf: mirrors
Manning, D. (2008) ‘(Re)visioning Heterotopia: The Function of Mirrors and Reflection in Seventeenth-Century Painting’. Queen’s Journal of Visual & Material Culture. Issue One.
Manning draws out further relationships between 17th century painting and heterotopia. I particularly like the way she explains how the paintings play with an ambiguous sense of both isolation and accessibility, which is also a key feature of Foucault’s description of the social and institutional sites of heterotopia as well as the textual sites.
15 May 2013
A recent email has prompted me to think again about Foucault’s fascination with mirrors and the links with his concept of heterotopia. The brief reflection draws upon Foucault’s analysis of Velasquez’s painting Las Meninas in the opening chapter of The Order of Things ; Foucault’s reference to heterotopia in the Preface to that book; his lecture on heterotopias ; and his analysis of Manet’s Un bar aux Folies-Bergère .
Put very simply, in The Order of Things, Foucault argues that before the end of the 18th century ‘man’ did not exist. As examples, he details how the Human Sciences had yet to delve into the ‘potency of life, the fecundity of labour and the historical destiny of language’. In other words, at the start of the 19th century, the new ‘sciences’ of biology, political economy and philology transformed notions of Classical representation found in the study of natural history, the analysis of wealth and general grammar.
In the first chapter of The Order of Things (following his Preface which introduces the notion of heterotopia), Foucault provides the now famous ‘reading’ of Velasquez’s painting Las Meninas. This chapter illustrates how the painting may form the ‘representation of Classical representation’, an essential void which is far removed from a previous era based on ‘resemblance’, and our later modern era that established the richness, productivity and depth of knowledge about ‘man’– which he mischievously indicates at the end of his book may itself disappear.
Such a simple summary does nothing to capture the complexity of Foucault’s argument, but returning to the piece on Las Meninas, it is striking how his deconstruction of the work includes what might be called certain heterotopic aspects centring on the spatial features of mirrors. The mirror represented in Velasquez’s painting is dwelt upon by Foucault but the painting as a whole also involves a complex play of gazes, mirroring and doubling which both reveals and conceals. For example, the painter represented in the painting is somewhere between ‘the visible and the invisible’. Our relationship with the painter’s gaze involves a ‘complex network of uncertainties, exchanges and feints’. The observer and observed take part in a ‘ceaseless exchange’, subject and object reversing their position to’ infinity’. A lit window in the painting opens up a space as manifest as other images in the painting are hidden. The actual mirror in the painting (traditional in Dutch painting of the time) provides a complex duplicating role, repeating the ‘original contents of the picture ‘inside an ‘unreal, modified, contracted, concave space’.
During this period (1966-71) Foucault seems fascinated by mirrors. In Las Meninas , the mirror hides as much as it reveals, but is also described as producing an ‘irruption rather than a reflection’. The mirror disturbs different relations between subjects and objects. It leaves a central void, leaving the Classical representation of representation. A few years later, in a lecture on Manet , he analyses Un bar aux Folies-Bergère, a painting representing a woman with a huge mirror behind her, reflecting her back and the occupants of the bar. Here Manet presents a puzzling series of spatial incompatibilities or distortions, a ‘place at once empty and occupied’. In particular, the place of the viewer is destabilised. Again, in his account of heterotopia , Foucault places the mirror between utopia and heterotopia. The latter offers placeless places, reflecting what is here and not here:
the mirror functions as a heterotopia in the sense that it makes this place I occupy at the moment I look at myself in the glass both utterly real, connected with the entire space surrounding it, and utterly unreal…
Heterotopia, in many different ways, both mirror and disrupt our surrounding space. It is this disruptive element that is the thread that joins the two main accounts of heterotopia: the elusive link between Borges’ radically unsettling heterotopic textual spaces that he introduces in his Preface to The Order of Things  and the various social sites described in his later lecture .
The series of spatial incompatibilities in the Manet painting produce for Foucault a feeling simultaneously of ‘enchantment and malaise’. Something similar might be said about our feelings when confronted by heterotopia as a whole: strangely interconnected, troublesome, uneasy and alluring.
13 May 2013
As some may know, I am a bit of a purist in terms of my interpretation of heterotopia. I at least start by concentrating on the actual sites mentioned by Foucault in his lecture on the topic rather than conjuring up alternative spaces, although there are obviously many more than Foucault imagined.
One space that Foucault outlines in his lecture but which has not received much attention by commentators are the Jesuit settlements founded in Paraguay during the 17th and 18th centuries. These mission settlements were also known as the ‘reductions’, taken from the Latin verb ‘reducere’, to lead back.
Foucault describes how the settlement was laid out ‘according to an arrangement around a rectangular plaza with a church at the far end; on one side the secondary school, on the other the cemetery…’ and with the huts for each family built along two axes that produced the cross of Christ. Everything in the settlement was regulated meticulously, including times to wake, eat, work, sleep and have sexual intercourse.
For Foucault this is heterotopia at the ‘level of the general organisation of terrestrial space’. Like the brothel, these spaces have a role in relation to remaining space, but here rather than the ‘illusion’ of the bordello, the settlement forms a site of ‘compensation’ producing ‘a different space, a different real space, as perfect as meticulous, as well organised as ours is disorganised, badly arranged and muddled.
Such a localised utopia has resemblances to prisons, boarding schools, early factories, monasteries, modern cemeteries and, perhaps, shopping malls: a regulated reduction of living space, but here on the scale of a whole village settlement.