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Abstract:A stimulating body of work, which sits at the intersection of feminist and queer geographies, argues that embodied performativity can not be separated from the study of home. This paper seeks to expand on this work by looking closely at spatial mobility and homemaking imaginaries of lesbian, gay, bisexual, or transgender (LGBT) Londoners. Specifically, I focus on two separate yet related locations in the production of home: the parental home and the home established in adulthood. The paper argues that for LGBT… Show more
“…Spatial imaginaries are socially held stories, ways of representing and talking about places and spaces (Said 2003). As will be discussed later in the article, some geographers see them as 'performative', or transcending linguistic representation as embodied human action (Bialasiewicz et al 2007;Gregory 2004;Martin and Simon 2008;Pilkey 2013;Puar 2006;Talburt and Matus 2014). Spatial imaginaries help shape material practices molding geographies through their linguistic circulation and embodiment (Gregory 2004).…”
Section: The Characteristics Of Spatial Imaginariesmentioning
confidence: 99%
“…Predominately, geographers have explained spatial imaginaries as representational discourses about places and spaces (Bale 1996;Cornwell and Atia 2012;Davis 2011;Kothari 2006;Millington 2013;Radcliffe 1996;Said 2003). However, some geographers are now defining them as performative discourses (Bialasiewicz et al 2007;Gregory 2004;Martin and Simon 2008;Pilkey 2013;Puar 2006;Talburt and Matus 2014). In other words, spatial imaginaries are stories and ways of talking about places and spaces that transcend language as embodied performances by people in the material world.…”
Human geographers have produced a diverse, and growing, body of literature documenting the existence and consequence of spatial imaginaries. However, reviews explaining and evaluating how geographers conceptualize and empirically verify spatial imaginaries, along with the field's tensions and potential directions, are lacking. This article addresses this gap by assessing geography's spatial imaginary literature. I identify shared features across the literature, while arguing geographers have, in fact, verified three different kinds of spatial imaginaries: imaginaries of places, idealized spaces, and spatial transformations. The article recommends researchers better account for these three, both their differences and relationalities. I also explain and evaluate geography's four competing conceptions of spatial imaginaries' ontology. Some geographers see them as semiotic orders, other geographers believe them to be worldviews, yet spatial imaginaries are predominantly viewed as representational discourse. Recently, however, some geographers have argued them to be performative discourses. This article advocates viewing spatial imaginaries as performative; arguing this view – among other things – clarifies the association between spatial imaginaries and material practices while offering new research directions for the field.
“…Spatial imaginaries are socially held stories, ways of representing and talking about places and spaces (Said 2003). As will be discussed later in the article, some geographers see them as 'performative', or transcending linguistic representation as embodied human action (Bialasiewicz et al 2007;Gregory 2004;Martin and Simon 2008;Pilkey 2013;Puar 2006;Talburt and Matus 2014). Spatial imaginaries help shape material practices molding geographies through their linguistic circulation and embodiment (Gregory 2004).…”
Section: The Characteristics Of Spatial Imaginariesmentioning
confidence: 99%
“…Predominately, geographers have explained spatial imaginaries as representational discourses about places and spaces (Bale 1996;Cornwell and Atia 2012;Davis 2011;Kothari 2006;Millington 2013;Radcliffe 1996;Said 2003). However, some geographers are now defining them as performative discourses (Bialasiewicz et al 2007;Gregory 2004;Martin and Simon 2008;Pilkey 2013;Puar 2006;Talburt and Matus 2014). In other words, spatial imaginaries are stories and ways of talking about places and spaces that transcend language as embodied performances by people in the material world.…”
Human geographers have produced a diverse, and growing, body of literature documenting the existence and consequence of spatial imaginaries. However, reviews explaining and evaluating how geographers conceptualize and empirically verify spatial imaginaries, along with the field's tensions and potential directions, are lacking. This article addresses this gap by assessing geography's spatial imaginary literature. I identify shared features across the literature, while arguing geographers have, in fact, verified three different kinds of spatial imaginaries: imaginaries of places, idealized spaces, and spatial transformations. The article recommends researchers better account for these three, both their differences and relationalities. I also explain and evaluate geography's four competing conceptions of spatial imaginaries' ontology. Some geographers see them as semiotic orders, other geographers believe them to be worldviews, yet spatial imaginaries are predominantly viewed as representational discourse. Recently, however, some geographers have argued them to be performative discourses. This article advocates viewing spatial imaginaries as performative; arguing this view – among other things – clarifies the association between spatial imaginaries and material practices while offering new research directions for the field.
“…Research for the larger project consisted of in-depth investigations of 40 lesbian, gay, bisexual, transgender and queer (LGBTQ) households, specifically interviews with 33 singles and 7 couples, a total of 47 homeowners or renters ranging in age from early 20s to late 70s. Elsewhere, I have discussed generational issues relating to younger lesbian and gay Londoners (Pilkey 2012); however, this paper focuses on older interviewees in their 50s, 60s and 70s. Each interview lasted between 50 min and two and a half hours, with an average of one hour, and took place over the first six months of 2011.…”
This article looks at older gay male homemaking experiences of engaging with domestic material objects. Using London as a case study it draws from 11 in-depth semi-structured interviews. These narratives are used to argue that the homemaking practices of older gay men can advance a queer theorised goal of queering heteronormativity. Throughout the article, domestic materiality and participants' relationship to their sexual minority identity forms the central focus; the empirical analysis highlights the obvious, subtle and even hidden ways interviewees subvert heteronormativity through relating to possessions in the home. On top of this, the article also looks to transcript excerpts to show that some interviewees consciously avoid relating their sexuality in the process of engaging with material objects in the home; this too, it is argued, can be understood as a political act challenging normative understandings of home. The article aims to complement a small but growing body of literature situated at the intersection of feminist work on domestic materiality, geographies of gerontology, ageing masculinity and queer theory.
“…That is, these findings raise questions about the home care‐specific content and process of diversity education that is structured in a way that can prompt deep learning on an emotional level that is needed to shift heteronormative practices. For example, the development of a home care‐specific diversity education programme that moves beyond a competency‐based approach that centres sexual and gender minority subjects as ‘different’, towards the inclusion of content and processes that ‘denaturalise heteronormative assumptions of home’ (Pilkey , p. 160) might facilitate providers' critical thinking about the potential deleterious impacts of HBHC on the distinct meaning and purpose of ‘home’ for LGBTQ identity formation, expression and affirmation. While this implication may also be relevant to agency‐based continuing education initiatives, post‐secondary health‐related programmes are more likely to have the capacity and resources available to explore the transferability and applicability of these theoretically informed ideas in the provision of day‐to‐day HBHC.…”
Section: Discussionmentioning
confidence: 99%
“…). While this body of literature does not address LGBTQ homes in particular, research on ‘queer homemaking’ offers important insights into the unique place that ‘home’ may hold for LGBTQ people for the formation, expression and affirmation of non‐heteronormative sexual and gender identities and gender non‐conforming same‐sex relationship dynamics (Gorman‐Murray , , Kentlyn , Pilkey ). Gorman‐Murray (, p. 3) states in reference to gay men and lesbians, for example, that:The home takes on a heightened importance as a space where they can enact non‐heterosexual identities and relationships with some degree of freedom.…”
This paper reports qualitative findings from a pilot study that explored the lesbian, gay, bisexual, transgender and queer (LGBTQ) education needs of home-care service providers working in one large, urban Canadian city. The pilot study builds upon research that has documented barriers to health services for diversely situated LGBTQ people, which function to limit access to good-quality healthcare. LGBTQ activists, organisations and allies have underscored the need for health provider education related to the unique health and service experiences of sexual and gender minority communities. However, the home-care sector is generally overlooked in this important body of research literature. We used purposeful convenience sampling to conduct four focus groups and two individual interviews with a total of 15 professionally diverse home-care service providers. Data collection was carried out from January 2011 to July 2012 and data were analysed using grounded theory methods towards the identification of the overarching theme, 'provider education' and it had two sub-themes: (i) experiences of LGBTQ education; and (ii) recommendations for LGBTQ education. The study findings raise important questions about limited and uneven access to adequate LGBTQ education for home-care service providers, suggest important policy implications for the education and health sectors, and point to the need for anti-oppression principles in the development of education initiatives.
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