Phenomenology of Space and Place Research Papers (original) (raw)

"Andreas Philippopoulos-Mihalopoulos opens the book with his latest contribution to his comprehensive project of re-theorising spatial justice with a piece titled ‘Spatial Justice in a World of Violence’. Through a close reading
of the photographic series Fortunes of War, Life Day by artist Eric Lesdema,
Philippopoulos-Mihalopoulos is interested in how these images reveal peripheral
spaces at the edge of violence which impose an ethic of spatial responsibility on the
viewer in the act of turning away and looking elsewhere. While no acts of explicit
violence are shown in the images, we are left with no doubt that violence is ubiquitous
along the spatio-temporal continuum. This continuum of violence between
bodies raises questions of complicity and responsibility. Do we submit to a state
of affairs in which space is saturated with the everyday and immobilised violence
of the ‘engineered atmosphere’ – or is it also possible for bodies to withdraw from
the atmosphere, through ruptures and folds within the continuum? Such a notion
raises the ethical possibility of the ‘emergence of spatial justice’." Chris Butler and Edward Mussawir (eds)

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- Geography, Human Geography, Cultural Geography, Visual Studies

This is an essay on methodology. It was published in 1984 when I was in an iconoclastic mood, but I think it is a reasonably accurate account of what I see as the relatively straightforward approaches I have used in all my substantive... more

- by edward relph
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- Cultural Geography, Cultural Landscapes, Landscape, Phenomenology of Space and Place

I try to study in this paper the virtual reality called SecondLife making use of the phenomenological method. For this purpose I analyze what happens in the natural attitude where reality is the factual existence here-and-now, and against which the virtual reality bears a duplication of planes: the real-real thing and my digital copy. To analyze what sustains the concept of reality it is necessary to make use of the epokhe. By means of it, we find out the relation of a bodily subject to the world, in a sense that is not given in SecondLife, a virtual universe whose zero-point is just my avatar, that is, the physical object that represents me. The paper unfolds of the consequences of this contrast. RESUMEN: En este artículo pretendemos estudiar el fenómeno de la realidad virtual SecondLife usando el método fenomenológico. Para ello partimos del análisis de lo que sucede en la actitud natural. En ésta, la realidad es el aquí-ahora fácticamente existente que se me da, y la realidad virtual conlleva una duplicación de planos: lo real-real y mi copia digital. Para desentrañar el entramado que sustenta el concepto de realidad es necesario aplicar la epojé. Mediante ésta, damos con la imbricación de un cuerpo viviente y el mundo, relación que no se da en SecondLife, universo virtual cuyo punto cero es mi avatar u objeto físico que me representa. El artículo es el despliegue de las consecuencias de las ideas aquí expuestas.

- by Trilles Karina
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- Phenomenology, Phenomenology of Space and Place

A tout instant, quoi que nous fassions, nous sommes environnés par des corps qui réduisent l’espace et opposent de la résistance. Que sont ces corps qui saturent notre quotidien et avec lesquels il nous faut constamment négocier l’espace ? Plus radicalement, pourquoi y a-t-il des corps ? Je soutiens dans cet ouvrage que la psychologie et la physique ne disposent plus des moyens de répondre à cette question. La désubstantialisation du réel amorcée par la révolution quantique sape les fondements de l’explication objectiviste de la perception privilégiée par la première, et elle évide de sa portée ontologique le discours de la seconde.
Expliquer pourquoi la réalité se présente sous la forme d’un agencement de corps exige en premier lieu de comprendre le rôle que remplit l’anticipation du possible dans la perception. Dans le toucher comme dans la vision, poser l’existence d’un corps implique d’anticiper les contraintes que ce corps exerce sur notre champ de possibilités pratiques, accréditer de manière présomptive la disponibilité ou l’indisponibilité de certaines possibilités d’action. C’est donc uniquement parce que notre subjectivité donne sens à ce qui est en le référant à ce qui peut être que la réalité macroscopique à laquelle nous introduit la perception consiste en un monde solide.
Pour développer cette idée, l’ouvrage dresse une critique de la conception actualiste du phénomène de corps, qui subordonne celui-ci à l’expérience en acte d’une résistance, et il déconstruit l’approche physicaliste et objectiviste, qui prétend dériver les propriétés des corps que nous percevons des propriétés de structures physiques qui leur seraient antécédentes ontologiquement. Si la sémantique des corps présuppose l’épaisseur du temps humain et une perspective foncièrement pragmatique sur l’environnement, il n’est plus question d’assimiler sans autre forme de procès le corps à une « structure physique », quelle qu’en soit la teneur. Les corps sont un produit de l’activité constructrice de notre subjectivité, et seule une incursion profonde dans les mécanismes et principes qui régissent cette activité pourra permettre d’accéder à leur vérité.

- by Gunnar Declerck
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- Psychology, Cognitive Psychology, Theoretical Physics, Quantum Physics

With the increasingly intersubjective turn in psychopathology, common sense has become one of the most important research topics in contemporary phenomenological psychiatry. A theory of common sense not only allows for an inte-grative use of different phenomenological concepts but also for a sociologically-oriented understanding of altered forms of being-in-the-world, such as schizophrenia. In our article we first develop a tripartite concept of sensus com-munis in order to describe the fundamentally social nature of human experience, arguing that it is constituted by a range of sensory, intercorporeal and cognitive capacities that are acquired in social interactions. To give a concrete example of our theory, we then look at sensus communis under the aspect of spatiality, i.e. as a way of inhabiting different domains of social space, such as intimate, private, communal , public, and also virtual space. We combine our reflections with considerations on schizophrenic experience and finally discuss the therapeutic consequences of our analysis: approaches in social psychiatry such as Soteria, assertive community treatment and open dialogue can be regarded as attempts to foster the inhabiting of, and communication within, social spaces for both people with schizophrenia and the communities they live in.

- by Samuel Thoma and +1
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- Philosophy of Psychopathology, Phenomenology of Space and Place, Social Psychiatry
- by Ya-chung Chuang
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- Urban Anthropology, Community, Phenomenology of Space and Place

This article examines the conception of the everyday city as presented in the work of architect Christopher Alexander and architectural theorist Bill Hillier: Both thinkers suggest that, in the past, lively urban places arose unself-consciousty through the routine daily behaviors of many individual users coming together in supportive space and place. In different ways. both thinkers ask whether, today, a similar manner of vital urban district can be made to happen self-conscioustv through explicit understanding transformed into design and policy principles. The aim for both Alexander and Hillier is place-based urban communities marked by lively streets, serendipitous public encounters, and informal sociability. The article begins by examining commonalities and differences in Alexander and Hillier's conceptions of environmental wholeness and urban place. Next. the article considers implications for urban design and, last, indicates the considerable value that the two thinkers' ideas offer environmental philosophy, particularly for understanding environmental wholes.

- by David Seamon
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- Urban Geography, Space Sciences, Space Syntax, Environmental Psychology
- by Armando Marques-Guedes
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- History, Cultural History, Sociology, Political Sociology

The 'Past Sense' Project (PSP) brings together contemporary and historical archaeology, and psychotherapy, to consider the significance of material culture within contexts of domestic and sexual abuse, past and present. PSP will pilot a range of approaches to explore how collaborative community encounters with historic landscapes and buildings, artefacts, and other historical sources might enhance the process of identity (re-)construction and trauma management, for survivors of childhood and adulthood violence and abuse.
Methods include experimental auto- and co-archaeologies that integrate personal narratives and reflections within analyses of data obtained from archaeological surface- and building surveys, and auto-archive material. This will involve considering the (re)construction of meanings for material culture in relation to memory and identity, through studies of artefact biographies, and attending to the production and appropriation of transitional objects, through autobiographical studies.
We will also test the incorporation of recording, analysis, and interpretation of archaeological and other historical material (including written evidence, oral histories, photography, and artistic images) from earlier periods (particularly the 19th - mid 20th centuries) within community work – potentially involving creative elements (such as storytelling and artwork). In doing so, we will explore how engagement with material relating to domestic life in the more distant past (where appropriate, integrating historical material relating to domestic and sexual violence) might enable traumatised individuals and groups to confront experiences of violence in the more recent past. By examining diachronically continuous and changing abusive practices, and socio-political responses to abuse, we aim to foster recognition of dominant ideologies, and the practical, detrimental, effects of structural gender inequality. Emphasising acts of resistance to violence in and around the home, we endeavour to highlight personal and collective achievements that might reinforce and augment both a sense of self, and of community, for survivors of abuse.

- by Kirsten Leach
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- History, Cultural History, Archaeology, Historical Archaeology

Looking at the finding of several archeoastronomers, who
examine the relationship of built cultures to celestial bodies, this essay speculates on the unique relationship of the inhabitants of Chaco Canyon in New Mexico to the earth and sky. The Anasazi who populated this region suddenly disappeared around 1000 A.D. and little is known about their culture, religion, and world except by studying the structures
they left behind. Th is essay looks at their kivas, dwellings, the puzzling “Sun dagger” monument, and the petroglyphs throughout the canyon to understand the many ways that each structure through use of light and space marked the occurrence of a surprising number of celestial events. There is good evidence that the Anasazi dwelled within the sky and felt a
continuity between earth and sky in a way to which postmodern cultures have little access. The unity of body and surround, especially as ascending into the sky from the earth, is linked to a spirituality at odds with the legacy of Plato and others, who oppose the celestial to the earthly, as aninferior realm.

- by Glen A Mazis
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- Landscape Archaeology, Phenomenology, Maurice Merleau-Ponty, Ecology

As a great heritage of Safavid dynasty in Isfahan, Naqsh-e-Jahan square has attracted different groups of people for more than four centuries (Constructed between 1598 and 1629). However, most studies related to this place are about its physical and historical characteristics rather than relation and bonds between people and the square. Whilst, a place is something more than physical forms and components and what matters most for a place to survive is presence of people and the attitude they adopt towards it.
The main objective of this study is introducing Naqsh-e-Jahan square with an emphasis on Norberg-Schulz’s place phenomenology. Accordingly, this question raised that how this square –as the physical representative of Iranian thought, religion, culture, art and theosophy during Safavid era- could be defined via place meaning components in Norberg-Schulz’s place phenomenology.
This research that has been conducted in a descriptive analytical method is based on library and field studies. It shall be emphasized that the author is aware that phenomenology is a qualitative approach. On the other hand, most critics refer to it as a descriptive one and claim that it can rarely end up to standardized results. Although this paper did not aim to reduce meaning components to standards, it showed they could be used in such way, if needed. In this manner, meaning components of place were extracted from Norberg-Schulz’s outstanding work on place phenomenology –Genius Loci. Along with supportive studies, mentioned components were distributed in form of questionnaire among 384 Iranians aging 20-64 who had experienced Naqsh-e-Jahan square at least once. All results were calculated percentile and then meaning components of place were analyzed and presented in a qualitative description.
Lastly, Naqsh-e-Jahan square was described according to Norberg-Schulz’s place components, resulting to introduction of qualitative meaning components of Naqsh-e-Jahan square which have provided people dwelling opportunity for more than four centuries.
Keywords: Place, Place Phenomenology, Dwelling, Norberg-Schulz, Naqsh-e-Jahan Square.

- by Maryam Entezam
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- Urban Studies, Urbanism, Phenomenology of Space and Place, Urban Design

Ethnographic narratives are like New Englanders giving directions. From the Writer's Workshop Series on Savage Minds.

Call for Presentations:
Sport is a key space for controversies and issues over access and power. It is a key space for the construction of identity, belonging and community, a place for meaning-making. Every year sports events are hosted and won by communities and nation-states. Every year people do sports or watch sports in spaces: sports grounds, fields, back streets and parks. Every year, there is political struggle over funding that goes to the development of sports spaces, whether it is global events such as the World Cup, or informal spaces such as walking and cycling routes in national parks. ...

This paper demonstrates how Henri Lefebvre's influential theory of the "production of space" can help generate a more critical understanding of transformations in digital music, and in particular, the emergence of data-driven and cloud-based music streaming services. Lefebvre distinguished between "social space" and what he calls "abstract space" - the space of capitalism. Music streaming services such as Spotify, Deezer, and Pandora, can be understood as the latest stage in the ongoing struggle to transform the "social space" of P2P file-sharing into "abstract space." By giving careful consideration to perceived, conceived and lived processes in the production of space - what Lefebvre called the "trialectics of space" - this paper illuminates the different ways music streaming services and their listeners produce new spaces of music consumption, helping us in turn to develop a more robust critique of abstract space in ...

- by Robert Prey
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- Sociology, Space and Place, Marxist theory, Henri Lefebvre

Undergraduate dissertation

- by Maryanne Saunders
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- History of Science, History of Art, Philosophy of Time, Italian Renaissance Art

The contemporary concept of place rests on a paradox: in order to move seamlessly within and between places (real and virtual), one must possess a secure—primarily, legal and economic—connection to a place. Without this secure connection, being-in-the-world means being displaced. By drawing on examples in literature, anthropology, and the testimonies of displaced persons, this chapter illustrates that an over-insistence on the ontological primordiality of place potentially aligns phenomenology with the exclusionary dimension of place in the globalized 21st century. In response, I construct a critical phenomenology of forced displacement that is at once critical of the phenomenology of place, but also views phenomenology as critical to overcoming the contemporary paradox of place.

Der folgende Text ist Ergebnis des Nachdenkens über Schwellen als Grenzphäno-mene, die oft entscheidend sind-und über ihren Sinn für das Menschenleben. Bezüglich meiner mehr als zwanzig Jahren langer Tätigkeit als Mutter, Lehrerin, Lektorin und Katechetin frage ich nach einer möglichen Erziehung zur Fähig-keit, hinter einer Schwelle zu leben, eine Schwelle zu überschreiten, einer mög-lichen Erziehung zur Hoffnung, zur Freiheit und Wahrheit. Nur flüchtig wird die ,Schwellenhaftigkeit" von einigen Gesichtspunkten erwähnt-es geht um einen Versuch, die Schwelle in unserer Sprachkultur zu erörtern. Das Thema sollte aus der Perspektive (alt)griechischer, biblischer, christlicher und philosophischer Kul-tur vertieft werden. Der Zweck ist, das Denken und Reflexion des Phänomens zu fördern, das jeden betrifft, und dadurch die Dynamik der Existenz möglichst zu unterstützen. Jeder Mensch wohnte irgendwo, überschritt die Schwellen, pilgerte durch die (natürliche oder kulturelle) Landschaft, in der es (natürliche oder kulturelle) Schwellen, Scheiden, Raine gibt. Die Schwellenhaftigkeit gehört zum menschli-chen Aufhalten in der Welt. Ohne Schwellen im Sinne von Grenzen, Scheiden, Rai-ne wären wir nicht-es gäbe für uns (wie wir jetzt sind) nichts, was ist, denn was es auch gibt, ist für uns begrenzt, hat seine Schwelle. Bereits im alten Griechenland führte dieses Bewusstwerden zur zweierlei ge-gensätzlichen Mündung in der philosophischen Reflexion bei der Suche nach An-fang.

- by Zuzana Svobodová
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- Christianity, Education, Dialogue, Phenomenology

Despite being used to great effect in a handful of films, the technique of “third-person images” remains a largely unexplored topic within film studies. This peculiar phenomenon constitutes a particularly interesting and challenging object of research, as its demands a larger, multi-layered understanding of points of view in narrative cinema. The purpose of this thesis is thus divided into two parts: First, to present an expanded definition of the expression “point of view” that more adequately deals with the various technical, aesthetic, and narrative elements of a film; and second, to introduce and examine third-person images in an attempt to discover the fundamental qualities of this peculiar technique. In so doing, the goal of this study is to determine what makes third-person images so unique and what they might contribute to the films that feature them.
Using an approach I term techno-aesthetic, this thesis examines with equal focus the technical, aesthetic, and narrative elements of a film. Specifically, these are discussed in terms of their various interactions, rather than independently of one another. Precise descriptions of the technical apparatus are paired with a rigorous analysis of the camera movements it produces. In turn, this informs an examination of the type of narrative subjectivity that this technique represents on screen. A scene from Requiem for a Dream (Darren Aronofsky, 2000) serves as the object of these analyses, and illustrates both the specificities of third-person images, as well as the complexity of points of view in narrative cinema.

- by Philippe Bédard
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- Film Studies, Film Theory, Phenomenology, Philosophy of perception
- by Helen Jury
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- Creativity, Space and Place, Attachment Theory, Neuropsychoanalysis

This is a translation of the table of contents from Maurice Merleau-Ponty's first book, "La structure du comportement". This TOC is more detailed than the one provided in A. Fisher's English translation, and lays out the structure of the... more

- by Noah Moss Brender
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- Psychology, Behavioural Science, Philosophy, Philosophy of Science

The topic of Internet ethics is vitally important for today. Just over a decade ago, questions surrounding the ethics of Internet usage were virtually non-existent since the World Wide Web was commercialized in the mid to late 1990s. Central to questions of Internet ethics is the phenomenon of the temptation of temptation. Twentieth-century Jewish philosopher, Emmanuel Levinas (1906-1995), articulates this phenomenon in his 1964 Talmudic reading entitled, " The Temptation of Temptation. " What he means by this title is the human experience of the temptation of knowledge in which " what tempts the one tempted by temptation is not pleasure but the ambiguity of a situation in which pleasure is still possible but in respect to which the Ego keeps its liberty, has not yet given up its security, has kept its distance…What is tempting is to be simultaneously outside everything and participating in everything. " Being tempted by temptation signifies the experience of an insulated and autonomous self before a world of knowledge and pleasure at one's fingertips. The phenomenon of a blinking cursor in the blank box of a search engine initiates the human person into the temptation of temptation, i.e., the unlimited scope of possibilities which present themselves under the push of a button. This paper will argue that the temptation of temptation, as manifest in the phenomenon of the power and ambiguity of Internet search engines, reinforces the meaning of original sin in which humanity rejects the clarity and demands of divine law in search for its own laws and meaningfulness. By drawing especially from the work of Levinas, it will be cogently demonstrated that the foundation of Internet ethics is to be constructed by foregoing the right to the temptation of temptation in the name of a responsibility before and behind every genuinely human act.

If understood as components of physical and social landscapes, media display a distinctive and decisive set of qualities: more than tools for recording, storing, and transmitting information, they appear as resources for negotiating with reality and with others within a particular situation. Conversely, space appears not just as the place where information circulates and becomes available, but as the environment where a situation comes into being and consequently where a negotiation becomes necessary. This allows a space to acquire in itself a certain quality of mediation: space mediates—it becomes a medium.
The idea of a mediascape provides a conceptual grid able to explain these processes and their contextual and conjunctural implications.

- by Julio Bermudez
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- Religion, Psychology, Aesthetics, Statistics

RESUMO: Trata-se aqui de demonstrar a utilização da obra heideggeriana no contexto do surgimento da inteligência artificial assim como encontra-se em Hubert L. Dreyfus. A crítica de Dreyfus se resume em apontar o cognitivismo-paradigma dominante dos primórdios da inteligência artificial-como a aplicação empírica do racionalismo filosófico, isto é, a abordagem cognitivista argumenta que a cognição humana pode ser reproduzida a partir da formalização de determinadas representações rigidamente fixadas que serviriam como fundamento para a efetivação de comportamento inteligente. Em vista disso, apresenta-se o anticartesianismo heideggeriano de Dreyfus como a antítese do cognitivismo. ABSTRACT: It is demonstrated the use of heideggerian philosophy in the context of the arise of artificial intelligence as it is laid out on the work of Hubert L. Dreyfus. Dreyfus' critique can be understood as the indicative of cognitivism-the dominant paradigm of the early days of A.I.-as the empirical application of rationalism, that is, the cognitivist approach argues that human cognition can be reproduced based on the formalization of rigid representations that serve as the fundament for intelligent behavior. Thus, it is presented the heideggerian anticartesianism of Dreyfus as the antithesis of cognitivism.

- by Rodrigo Benevides
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- Psychology, Cognitive Psychology, Cognitive Science, Artificial Intelligence
- by rudolph bauer
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- Critical Theory, Religion, Gnosticism, Buddhism

La critica condivisa da Paci e Sini alla concezione scientifico-matematica di spazio e tempo che sorregge la concezione tradizionale di storia e la concezione razionalistica dell’architettura si sostanzia dell’appello al mondo della vita, alla spazialità e temporalità della vita vissuta, della durata e della relazione.
Nell'indagare il rapporto tra memoria e progetto tutto ciò ha un ruolo essenziale, così come l'apertura d'orizzonte offerto dalla genealogia e dalla sua costitutiva capacità di farsi carico di
quella circolarità delle estasi temporali per cui il passato necessita del futuro per acquistare il suo senso compiuto.

- by Laura Gioeni
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- Architecture, Hermeneutics, Phenomenology, Frank Lloyd Wright

There are many ways to destroy a person, but the simplest and most devastating way must be solitary confinement. Deprived of meaningful human contact, otherwise healthy prisoners literally come unhinged. Many experience symptoms such as intense anxiety and paranoia, uncontrollable trembling, confusion, hallucinations and other perceptual distortions. Some prisoners describe their experience in solitary confinement as a form of living death. Harry Hawser, a poet and inmate at Eastern State Penitentiary in the 1840s, called his cell “a living tomb.” Angela Tucker, an African-American woman held in supermax confinement in the 1980s, said: “It’s like living in a black hole.” Jeremy Pinson, a prisoner at Florence ADX (Administrative Maximum Facility), said, “You feel as if the world has ended but you somehow survived.” What does it mean to recognize, as the effect of a standard and increasingly widespread method of incarceration, the possibility of a suffering that blurs the distinction between life and death? What must subjectivity be like in order for this to be possible? Who are we, such that we can be unhinged from ourselves by being separated from others?

- by Lisa Guenther
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- Criminal Law, Criminal Justice, Segregation, Race and Racism

The Sophia Gray Memorial Lecture and Exhibition turned 30 in 2018. Its laureates include diverse architectural personas — practitioners, activists, educators, entrepreneurs and theoreticians. Its founder, Professor Paul Kotze (1998a; 1998b), has documented the inception of this annual event.That the lecture series remains vital is a tribute to the depth of architectural talent in southern Africa. This essay is the first in a three-part critical curation of the work of the Sophia Gray laureates. The first essay will clarify the methodological approach and philosophical background against which human life may be appreciated in terms of Martin Heidegger’s concept of care and be safeguarded in architecture practised as an “art of care”. The second essay will aim to notice the diverse ways in which architecture practised as an art of care, in the hands of the Sophia Gray laureates, opens new ways to approach architecture as an “art of life”. The third essay will further develop this line of inquiry by using the art of life to re-envision the nature of masterful architecture as a “focal practice”. Why do people feel the need to commemorate the work of certain individuals? According to the German philosopher Martin Heidegger (1889–1976), the essential motivational force behind all human endeavour is the care, or sorge, saturating mortal existence. Before venturing into the work of the laureates, the following theoretical introduction will aim to contextualise and clarify the nature of Heidegger’s ontological concept of care and discuss some of the most important themes connected to it.

- by Hendrik Auret
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- Architecture, Phenomenology, Martin Heidegger, Architectural Theory
- by rudolph bauer
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- Religion, Buddhism, Hinduism, Comparative Religion

Resumo: Num Estado de Direito, a luta política entre os vários grupos, que defendem ou atacam interesses de classe, económicos, profissionais, geracionais, de género, ou outros, embora regulada, é uma constante. Governos, empresas e cidadãos, individulamente ou em grupo, lutam pelos seus objectivos estabelecendo relações de poder. Os media sempre tiveram um papel instrumental neste contexto e o novo media do séc. XXI – o ciberespaço – não é excepção. As características estruturais e funcionais deste instrumento criaram novas condições para a mobi-lização e participação políticas, reavivando a crença na acção libertadora da téc-nica. Por outro lado, nenhuma outra tecnologia promoveu tanta concentração de poder nas grandes empresas da indústria digital, ou criou semelhantes condições para a vigilância activa dos cidadãos por parte dos Estados. Este artigo reune algumas reflexões sobre a importância do ciberespaço como dimensão de poder. Abstract: The political struggle among groups defending or attacking class, economic, professional, generational, gender or any other interests, although regulated, is a constant. Governments, businesses and citizens, individually or as a group, fight for their porpuses by establishing relations of power between them, the media had always played an instrumental role with this regard and the new media of the 21st century – the cyberspace – is no exception. The structural and 1 Entregue: 2.3.2015; aprovado: 30.5.2015.

- by Armando Marques-Guedes
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- Organizational Behavior, Semiotics, Religion, History

Wandering as Pathscaping, by Vanessa Grasse, presents a practical and theoretical enquiry into a walking and drawing practice grounded in a somatic and dance improvisation informed approach. This is articulated through the author’s experience of walking through two cities without destination, questioning: how to allow a state of wandering, the perceptual processes involved in this state, how these affect navigating, and how the research could reveal an open-ended methodology of practice. Drawing on the notion of ‘wayfaring’ (Ingold, 2011) and an ‘active line on a walk’ (Klee, 1953), it proposes wandering as an embodied improvisational practice that engages in a dialogue between welcoming multiplicity and finding containment, as a method to navigate perception, the urban environment and the creative process. Drawing on the attention practices of Deborah Hay, Lisa Nelson and Pauline Olivero it looks at the role of attentional and orientational dynamics in wandering; introducing attentional wandering in relation to permeability and responsiveness to indeterminacy. The extent of our here is proposed as a key orientational process in wandering, in which ground is seen as a perceptual model for the visual and aural fields through emphasizing edges and a towards me perception. Through articulating a walking-drawing practice it then proposes wandering as pathscaping; a journeying that, like drawing, welcomes, channels and scapes multiplicity into a path. The paper moves on to consider how the dialogue between flux and containment was reflected in developing a methodology of practice, revealing how the findings layered into three different modes of attention: Ground-Scape-Edges, Inner-Outer Line, Encounters-Synchronicity. These, combined with a selection of scores, are presented as a frame and an open-ended proposition for the practice. It concludes with the proposal that wandering resides in surrendering to both multiplicity and our here, and allowing a flow of inner and outer attentional dynamics in dialogue with our ground orientation to scape our emergent, wandering and unknown path.

- by Vanessa Grasse
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- Human Geography, Improvisation, Mobility/Mobilities, Space and Place
- by Aleksandra Kunce
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- Cultural Studies, European Studies, Comparative Literature, Self and Identity
- by Katja Bratseth
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- Space and Place, Phenomenology of Space and Place, Ecovillages