The construction of ‘fictive place’ is ever more common in capitalist production and exchange. It could be argued that the adoption of Geographical Indications (GIs) is a form of resistance to the homogenizing effects of globalization. In some ways fictive place-making can be seen as a means of adding value to land; however, we argue that fictive place has become a factor of production in its own right. We investigate this through a discussion of fictitious capital and the rise of GIs. We draw evidence from the wine sector and suggest that other networks are increasingly constituted of similar processes.
This paper focuses on the geographical notion of chora, i.e. the earth as ethically shaped by human practices, according to my interpretation of Strabo’s Geography. I argue that this chora is bearer of a logic of the included third/middle, as it coincides with the logico-semantic third way of Plato’s notion of image. Re-interpreting today’s geographical turns in the light of a re-turn to Strabo’s chora/image, I argue that this return is moral, inasmuch as the geographical chora shows that ethics has preserved a logic of image and representation, which is the most ancient in Western thought, but also the most appropriate to contemporary issues. The geographical model of chora which I delineate here – a complex model on the basis of which ethics works in the same way as an image – is also the attempt to propose an alternative theory on the nature of image as well as an alternative interpretation of the role which ethics can play in current debate.
In this second report, I consider the relationship between emotion and morality from a geographical perspective. Though traditional and contemporary engagements in moral philosophy and psychology offer a diverse range of theories and approaches to emotions and morality, few of these explicitly consider or incorporate the role of space. I consider theories of embodiment and relationality as one means through which emotions become collective and institutionalized, with a focus on emotional geographies and care. I conclude by reflecting on political emotions as conflictive but insightful signals of societal shifts in our moral emotions, and suggest that incorporating emotions may also provide a different way of thinking about the problem of distant care.
Attention to the urban and metropolitan growth of nature can no longer be denied. Nor can the intense scrutiny of racialized, postcolonial and indigenous perspectives on the press and pulse of uneven development across the planet’s urban political ecology be deferred any longer. There is sufficient research ranging across antiracist and postcolonial perspectives to constitute a need to discuss what is referred to here as ‘abolition ecology’. Abolition ecology represents an approach to studying urban natures more informed by antiracist, postcolonial and indigenous theory. The goal of abolition ecology is to elucidate and extrapolate the interconnected white supremacist and racialized processes that lead to uneven develop within urban environments.
This report examines how social geographers are engaging with the questions that robots and robotic technologies provoke. First, it discusses Marxist analyses of machines and troubles the role that robots play in social production and reproduction. Second, robots as actors in assemblages of sociospatial relations are interrogated for their role in state violence. Third, the dynamic change brought about by smart cities and their algorithmic subjects is discussed. The concluding section is speculative, discussing robots and the ethics of care. This report asks social geographers to reimagine their social geographies in relation to the role of robots in everyday life.