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Spatial Boundaries (spatial + boundary)

Distribution by Scientific Domains
Humanities and Social Sciences100%

Selected Abstracts

The New Economy and the Work,Life Balance: Conceptual Explorations and a Case Study of New Media

GENDER, WORK & ORGANISATION, Issue 1 2003
Diane Perrons
Given the varied claims made about the new economy and its implications for the organization of work and life, this article critically evaluates some conceptualizations of the new economy and then explores how the new media sector has materialized and been experienced by people working in Brighton and Hove, a new media hub. New technologies and patterns of working allow the temporal and spatial boundaries of paid work to be extended, potentially allowing more people, especially those with caring responsibilities, to become involved, possibly leading to a reduction in gender inequality. This article, based on 55 in-depth interviews with new media owners, managers and some employees in small and micro enterprises, evaluates this claim. Reference is made to the gender-differentiated patterns of ownership and earnings; flexible working patterns, long hours and homeworking and considers whether these working patterns are compatible with a work,life balance. The results indicate that while new media creates new opportunities for people to combine interesting paid work with caring responsibilities, a marked gender imbalance remains. [source]

(Anti?) Colonial Women Writing War

NEW ZEALAND GEOGRAPHER, Issue 1 2000
KAREN M. MORIN
ABSTRACT This paper examines the wartime literature of Sarah Selwyn, Mary Ann Martin, and Caroline Abraham, all wives of prominent church and government men in colonial Aotearoa/New Zealand. Along with their husbands these women became leading participants in the "pamphlet war" surrounding the justice and legality of the colonial government's survey and confiscation of M,ori land at Taranaki, c. 1850,1860. I analyze the socio-spatial frameworks of these colonial women, linking them with their protest narratives of the Taranaki confiscations and ensuing war. The anti-colonial position articulated by these women must be viewed within the context of ideological constraints on women's participation in public life, but also within the context of expanded social and spatial boundaries of such high-placed colonials, the gendered space of the episcopal residences during wartime, the women's networks of communication, and their material and discursive links to public arguments taking place in England over colonial conflicts. [source]

The boundaries of property: lessons from Beatrix Potter

THE CANADIAN GEOGRAPHER/LE GEOGRAPHE CANADIEN, Issue 2 2004
Nicholas Blomley
Beatrix Potter's classic children's book, The Tale of Peter Rabbit, offers an example of a well-entrenched view of property and its geographies. Drawing on this, and current scholarship on law and geography, I explore the ways in which the spatial boundaries of property are formally conceived. I then compare this model with the findings of a qualitative research project on people's everyday practices and understandings of their garden boundaries in inner city Vancouver. While this provides partial support for the formal model, I find more pervasive evidence for a very different view of the boundaries of property. While the dominant account assumes a determinate, individualistic and ordered view of the boundary, my findings suggest a more relational, porous and ambiguous alternative. The gap, however, proves instructive. In conclusion, therefore, I return to law and geography to reflect on the importance of thinking through the ways legal forms, such as property, are materially and spatially enacted within particular places. Finally, the study alerts us to the multivalent political possibilities of property. While property can, indeed, be individualistic and reified, it also contains more collective and fluid meanings. Le livre classique d'enfants, Pierre Lapin, par Beatrix Potter, donne un exemple d'une opinion bien implantée de la propriété et de ses géographies. En tirant de ce sujet, et de l'érudition récente de la loi et de la géographie, j'examine les façons dans lesquelles les frontières spatiales d'une propriété sont conçues officiellement. Ensuite, je met en parallèle ce modèle avec les résultats d'un projet de recherche qualitatif qui explique les habitudes quotidiennes des personnes et les compréhensions des frontières de leurs jardins dans les quartiers déshérités du Vancouver. Pendant que ce projet donne du soutien partiel pour l'ancien modèle, je trouve de l'évidence qui se fait sentir un peu partout pour une opinion très différente au sujet des frontières des propriétés. Tandis que l'explication principale admette une vue au sujet de la frontière qui est déterminante, individualiste et hiérarchisé, mes résultats proposent une alternative plus relationelle, plus perméable, et ambiguë. La lacune, cependant, démontre d'être éducative. En conclusion, donc, je retourne à la loi et à la géographie pour réfléchir sur l'importance de penser comment les formes légales, comme la propriété, sont promulgués d'une façon matérielle et spatialle dans les endroits particuliers. Finalement, cette étude nous avertit aux possibilités politiques et polyvalentes de la propriété. Lorsque la propriété peut, bien sûr, être individualiste et bien fondé, elle peut contenir des significations plus collectives et fluides. [source]

Victims and Martyrs: Converging Histories of Violence in Amazonian Anthropology and U.S. Cinema

ANTHROPOLOGY & HUMANISM, Issue 1 2009
Casey High
SUMMARY Since the 1950s, indigenous Waorani people of Amazonian Ecuador have had a prominent place in the evangelical imagination in the United States and Europe because of their reputation for violence. Their symbolic status as "wild" Indians in popular imagination reached its peak in 1956, when five U.S. missionaries were killed during an attempt to convert the Waorani to Christianity. With the opening of a U.S.-produced film in January 2006 about the history of Waorani spear killing, entitled End of the Spear, Waorani violence has become part of a truly global imagination. In juxtaposing the film's Christian-inspired narrative with Waorani oral histories of violence, this article explores how indigenous ideas about predation and victimhood are related to the trope of martyrdom that has become prominent in Christian representations of the Waorani since the 1950s. It suggests that visual media such as popular film hold the potential to recontextualize ethnographic representations and allow us to rethink the ways in which Amazonian cosmologies are related to sociopolitical processes that transcend the temporal and spatial boundaries of ethnographic fieldwork. More generally, the article argues that new anthropological knowledge can be produced through the combination of fieldwork and attention to less conventional sources, such as historical missionary narratives and popular cinema. [source]