Performativity and Belonging

Bell, Vikki

doi:10.1177/02632769922050511

Cited by 212 publications

(47 citation statements)

References 2 publications

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“…An emphasis on the doing of belonging brings attention to the ways belonging is nurtured and performed in different contexts (Adams, 2009;Bell, 1999;Curtis and Mee, 2012;Fortier, 1999;Mee, 2009;Mee and Wright, 2009). This speaks to the multiplicity of belonging and the everyday knowledge and experience which lie at the centre of weak theory.…”

Section: Processes Of Belonging (Becoming/belonging)mentioning

confidence: 99%

More-than-human, emergent belongings

Wright

2014

Progress in Human Geography

213

177

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Belonging is an ambiguous concept that has tended to escape the rigorous theorization of other key concepts in geography. Rather than viewing this as a weakness, I turn to weak theory to consider belonging in generative ways, to reflect on the texture of how it is felt, used and practised. I particularly consider its emotional aspects and the ways it is performed by myriad humans and more-than-humans. I conclude with an ontological consideration. Understanding belonging as emergent co-becoming may allow for hopeful and inclusive geographies that are diversely care-ing and careful.

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Section: Processes Of Belonging (Becoming/belonging)mentioning

confidence: 99%

More-than-human, emergent belongings

Wright

2014

Progress in Human Geography

213

177

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“…Houses of worship "serve to maintain spiritual (and financial) links with homelands, becoming hubs within transnational circuits of religious practice, material culture and leadership, all of which are tied to the multi-local reproduction of communal identities" (Ehrkamp & Nagel, 2012:626). For example, the highly ritualised and repetitive acts of a Catholic mass help to cultivate a sense of belonging among London's Italian community (Bell, 1999;Fortier, 1999). Churches also play an important role in generating social capital and providing a range of personal and social services (Faist, 2000;Ley, 2008).…”

Section: Places Of Worshipmentioning

confidence: 99%

“…This was witnessed regularly on Sundays after the church service when attendees went downstairs into the basement of the church for coffee and cake and Chris would always sit in one corner with some of the elderly men from Cyprus. For Chris, the times when he is with "the guys" are when he is Cypriot and feels a strong sense of belonging within the Cypriot community (Bell, 1999). Interestingly, the church enabled second-generation migrants to practise a Cypriot identity that had never been lived out in Cyprus.…”

Section: Changing Practices and Identitymentioning

confidence: 99%

Translocal space across migrant generations: The case of a Greek Orthodox Church in the United Kingdom

Kallis

Yarwood

Tyrrell

2018

Population Space and Place

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This paper examines the changing importance of translocal space to three generations of Greek Cypriot migrants in the United Kingdom. Focusing on a Greek Orthodox Church, the paper draws upon participant observations and interviews to examine how translocal space is given meaning by migrants and, in turn, how the meaning and use of translocal space is renegotiated and altered by later generations. Based on this evidence, we argue that translocal space strengthens community ties and offers a way of performing particular ideas of identity and culture. It provides social and cultural links to distant people and places through shared religious practices. Furthermore, an intergenerational perspectives allows us to understand how translocal places are reproduced, challenged, and changed by successive generations. In doing so, the paper advances our understanding of translocality, the different ways that translocal space is used by migrant generations, and the changing significance of places of worship to migrant identities.

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“…This insight places the emphasis on considerations of belonging as a process rather than an outcome. In this vein, Bell (1999) reminds us that belonging is never an a priori construct and that one does not simply belong to a collective or a place; rather, belonging is performed, produced, and sustained over time. This connection or belonging to a place has been found to be sustained also by the notion of memorythrough familiarity with a neighbourhood based, for instance, on its flora, and the childhood experiences that it contains (Fenster, 2005).…”

Section: Introductionmentioning

confidence: 99%

Formations of belonging inAustralia: The role of nostalgia in experiences of time and place

Cuervo

Cook

2018

Population Space and Place

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Although residential mobility has been studied at length, residential immobility has been addressed comparatively rarely. In this article, we draw on interviews conducted with 35 participants aged 38–39 in 2012 in Victoria, Australia, in which they were asked to reflect on their lives over the previous 20 years, focusing specifically on those who have remained in or returned to the areas in which they grew up. We focus on the role of nostalgia in the participants' experiences of and relationships with place, finding that far from signifying a purely, or even predominantly, melancholic experience their expressions of nostalgia held the power to enliven the present, even while anchoring them to the past. We contend that nostalgia can form an integral part of practices that reconcile continuity and change and produce feelings of familiarity and comfort, which buffer individuals against the uncertainties associated with wider contexts shaped by rapid social change.

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Performativity and Belonging

Cited by 212 publications

References 2 publications

More-than-human, emergent belongings

More-than-human, emergent belongings

Translocal space across migrant generations: The case of a Greek Orthodox Church in the United Kingdom

Formations of belonging inAustralia: The role of nostalgia in experiences of time and place

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