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Did somebody say jouissance? On Slavoj Žižek, consumption, and nationalism
Abstract
This article illustrates how the works of Slavoj Žižek can advance the field of emotional geographies, as well as our understandings of emotion, space, and society. Žižek provides a rich social theoretical vocabulary that can help explain cultural discontent, how emotional worlds bond and fall apart, why there is no guaranteed harmony in love with our partner, and how emotional worlds are organized in ways so that people can hold onto something that resembles ‘subjectivity’ and ‘reality’. I focus on geographers’ interpretations of Jacques Lacan's notion of jouissance: a concept that is at the heart of Žižek's writings. First, I consider how geographers’ canonical portrayals of Lacan as the arch phallogocentric thinker rely on what Žižek calls the “false poetry of castration”. Second, I address how Žižek's notion of enjoyment (his usual translation of jouissance) as the “paradoxical payment” informs his critical engagement with Marxism, as well as questions about the political and emotional. I then turn to discuss how the irruptions of enjoyment can take place amidst spaces of nationalism and consumption. The article concludes by affirming the prospect of making emotional geographies less enjoyable than ever before.
... The coming together of psychoanalysis and Marxism, according to Kingsbury (2008), is apparent in the Frankfurt School of Critical Theory (1930s) and more recently in the work of Slavoj Žižek (late 1980s-present). The theoretical fusion of psychoanalysis and Marxism has encouraged analysis away from a wholly psychic domain-with its emphasis on the phallic economy of pleasure-and instead has prompted a turn to pleasure and society, history and subjectivity. ...
... The theoretical fusion of psychoanalysis and Marxism has encouraged analysis away from a wholly psychic domain-with its emphasis on the phallic economy of pleasure-and instead has prompted a turn to pleasure and society, history and subjectivity. More specifi cally, Žižek demonstrated how pleasure functions alongside ideology, alienation, exploitation and commodityfetishism (Kingsbury, 2008). Clearly, these are important broader developments and they signal the expansion of the Freudian-Lacanian model of pleasure/jouissance. ...
... The coming together of psychoanalysis and Marxism, according to Kingsbury (2008), is apparent in the Frankfurt School of Critical Theory (1930s) and more recently in the work of Slavoj Žižek (late 1980s-present). The theoretical fusion of psychoanalysis and Marxism has encouraged analysis away from a wholly psychic domain-with its emphasis on the phallic economy of pleasure-and instead has prompted a turn to pleasure and society, history and subjectivity. ...
... The theoretical fusion of psychoanalysis and Marxism has encouraged analysis away from a wholly psychic domain-with its emphasis on the phallic economy of pleasure-and instead has prompted a turn to pleasure and society, history and subjectivity. More specifi cally, Žižek demonstrated how pleasure functions alongside ideology, alienation, exploitation and commodityfetishism (Kingsbury, 2008). Clearly, these are important broader developments and they signal the expansion of the Freudian-Lacanian model of pleasure/jouissance. ...
... The work of Paul Kingsbury has been highly relevant in illustrating the use and usefulness of psychoanalysis in understanding issues of nationalism and geopolitics. In his writings (Kingsbury, 2008(Kingsbury, , 2011 he employs Žižek's concept of enjoyment, an appropriation of Lacan's notion of jouissance, that is defined as pleasure that verges on the realm of pain, an incessant and threatening desire, a compulsion to enjoy. Nationalism and the violent nation-building processes are for Žižek and Kingsbury "ideological fantasies" whose functioning cannot be fully understood in terms of textual and representational practices, but rather these fantasies are invested in pleasure and enjoyment, a desire for wholeness and integrity that comes with the removal of the enemy, the threatening "other". ...
... The unconscious fantasy thus offers us social reality; without it, we wouldn't be able to grasp and make intelligible the reality itself. Moreover, the grip of the fantasy in structuring reality is an emotional grip; it uncovers our emotional investment in reality in the form of enjoyment (Kingsbury, 2008). ...
In times when notions of political facts and objective truth are significantly challenged and undermined, this paper seeks to re-examine “old” questions of ideology by paying attention to economies of knowledge deemed fake and (officially) discredited. Using the “docu-fiction” film “Houston, We Have a Problem!” as a grounding point for examining the topological relationship between reason and fantasy inherent in geopolitics, I explore the contradictions within the film's production and reception, as it offers a powerful and complex account of illusion and reality that form our geopolitical worlds. The paper argues for geopolitics as a fantasy, where the fantasy is conceived as a material process, one placed firmly within the field of social practice and productive of social reality itself. The emotional grip of the fantasy is explored through humor, fun and laughter as forms of emotional purchase of geopolitics. To that end, this paper seeks to expand the field of popular geopolitics by offering a psychoanalytically-informed account of the emotional and affective economies involved in the production of geopolitical ideologies, and proceeds to explore how such fantasies of geopolitics continue to inform our contemporary social reality of “alternative facts” and “post-truth” politics.
... Paul Kingsbury (2008) and Jesse Proudfoot (2010) in particular follow this disciplinary thread and have reviewed Jacques Lacan's psychoanalysis and Slavoj Žižek's interpretations of Lacan's concept of jouissance (enjoyment) for emotional geographies of nationalism. Kingsbury (2011), for example, points to the entanglement between people's enjoyment of, belief in and anxieties about national imaginations and the materiality and corporeality of experiencing this nation. ...
... The moments of affective becoming trigger negative as well as positive feelings depending on the bodily histories they stimulate. Tingling with excitement when expecting the final score of an international football match, for example, conveys ways in which the enjoyment of what feels national anticipates feelings of satisfaction and aversion or menace at the same time (Kingsbury 2008;Proudfoot 2010). ...
... The coming together of psychoanalysis and Marxism, according to Kingsbury (2008), is apparent in the Frankfurt School of Critical Theory (1930s) and more recently in the work of Slavoj Žižek (late 1980s-present). The theoretical fusion of psychoanalysis and Marxism has encouraged analysis away from a wholly psychic-domain-with its emphasis on the phallic economy of pleasure-and instead has prompted a turn to pleasure and society, history, subjectivity. ...
... The theoretical fusion of psychoanalysis and Marxism has encouraged analysis away from a wholly psychic-domain-with its emphasis on the phallic economy of pleasure-and instead has prompted a turn to pleasure and society, history, subjectivity. More specifically, Žižek demonstrated how pleasure functions alongside ideology, alienation, exploitation and commodity-fetishism (Kingsbury, 2008). Clearly, these are important broader developments and they signal the expansion of the Freudian-Lacanian model of pleasure/jouissance. ...
... Following work in psychoanalytic geographies (Blum and Secor, 2011;Bondi, 2005Bondi, , 2013Kingsbury, 2007Kingsbury, , 2008Kingsbury, , 2010Kingsbury and Pile, 2014;Nast, 2000;Philo and Parr, 2003;Pile, 1996;Popke, 2001;Robbins and Moore, 2013;Secor, 2008;Sibley, 1995), we trace the ways in which the controversy was driven by figurations of Obama as an Africanist presence (Morrison, 1994: 6), leading to parental and institutional distancing of children from Obama. Toni Morrison (1994: 7) describes the concept of figuration as the contemplation of black presence within the text, without using racially explicit language. ...
... Following work in psychoanalytic geographies (Blum and Secor, 2011;Bondi, 2005Bondi, , 2013Kingsbury, 2007Kingsbury, , 2008Kingsbury, , 2010Kingsbury and Pile, 2014;Nast, 2000;Philo and Parr, 2003;Pile, 1996;Popke, 2001;Robbins and Moore, 2013;Secor, 2008;Sibley, 1995), we trace the ways in which the controversy was driven by figurations of Obama as an Africanist presence (Morrison, 1994: 6), leading to parental and institutional distancing of children from Obama. Toni Morrison (1994: 7) describes the concept of figuration as the contemplation of black presence within the text, without using racially explicit language. ...
In this article, we examine the controversy over and partial ban of Barack Obama's 2009 school speech. Drawing on Lacan's analysis of Poe's Purloined Letter, we argue that the speech was purloined in the way the letter was in Poe's story; that is, its course was prolonged. Further, the banning of the speech had less to do with the speech's content than it did with the role of the speech as a pure signifier – a structuring moment around which political subjectivities were staked out. These subjectivities, we argue, draw on the symbolic universe that Spillers refers to as the “American Grammar”, which never directly references race while being fully constituted by racial difference. The American Grammar constructs a historically and spatially contingent subject of a white, male political leader as a universal paternal authority figure whose legitimacy is based on protecting the “innocent” and the “intimate (home)” from external threat. In efforts to ban Obama's school speech and protect the nation's “innocent school children”, two specific elisions were made: 1) Obama was constructed in terms of what we, following Morrison, term an Africanist presence and made external to the nation to which he was then labeled as a threat, and 2) the space of the school was constructed as private and apolitical precluding Obama's access.
... 89 Cfr. Blum, V. y Secor, A. "Psychotopologies: closing the circuit between psychic and material space", Environment and Planning D: Society and Space, 29, 2011, 1030-1047Kingsbury. P. " e extimacy of space", Social & Cultural Geography, 8/2, 2007, 235-258;Martin, L. y Secor. A. "Towards a post-mathematical topology", Progress in Human Geography, 38/3, 2014, 420-438;y, Secor, A. "Topological City", Urban Geography, 34/4, 2013, 430-444. ...
... Turning to Lacanian-Žižekian theory, I situate this article within the emergence of a psychoanalytic geopolitics (Shaw et al., 2014;Klinke, 2016;Kapoor, 2018;De La Ossa & Miller, 2019;Laketa, 2019;Lee, 2022; see also Genz et al., 2021) that aims to "enrich the study of critical geopolitics through its complex understanding of the psychic and emotional geographies of nationalism" and other dominant political ideas (Shaw et al., 2014: 215). Those geopolitical scholars applying a Lacanian approach have predominantly focused on the concept of enjoyment's (jouissance) relationship to collective unconscious and libidinal fantasies underpinning the power of nationalism and racism, and have been inspired by Ž ižek's appropriation of the term as an analytical tool for critical studies on nationalism (Mertz, 1995;Stavrakakis & Chrysoloras, 2006), racism (Hook, 2021;Zalloua, 2020), and political geographies (Kingsbury, 2008(Kingsbury, , 2011. What remains underexplored is how Lacanian-Zǐzěkian geopolitics can clarify the ideological relationship of transference between "belief" and "knowledge" (whether scientific, experience based, or socioconstructed). ...
This article aims to contribute to the emerging field of psychoanalytic geopolitics by introducing a conceptualization of a geopolitics of ideological transference of political knowledge and belief. This is done through an extensive theoretical application of the Lacanian-Žižekian concepts of the "subject supposed to know," "subject supposed to believe," and "subject supposed to enjoy" on an empirical case study. The case concerns the discourse, ideology, and politics of the Swedish state hegemony regarding its handling of the territorial presence of impoverished and excluded EU citizens with Romanian/Bulgarian passport and Roma heritage-popularly called "the beggars"-with a focus on the crisis-laden year of 2015. The government, state, and the media elevated key actors into the ideological status of subjects supposed to know how to end the "beggars'" presence in Sweden in a rational and yet caring way, thus enabling the continuous belief in the Swedish ideology of moral exceptionalism although the practical outcomes effectively hindered the EU citizens from obtaining better life conditions. It is argued that a geopolitics of transference through the application of said concepts enable us to further understand how political actors can simultaneously act cynical and idealist, which both illuminates and complicates notions of what knowledges and beliefs inform politics and political geographies in general.
... 25 It is the blind spot or the lack that "threatens to upset or even traumatically dissolve our sense of everyday 'reality'". 26 In Myanmar, one may consider the traumatic Real to be the military's ruthlessness and the system's rottenness, which have caused socio-economic difficulties for a majority of the population. A prolonged sense of traumatic Real makes people feel that there is always something lacking or troubling. ...
EXECUTIVE SUMMARY
• Even before the 1 February 2021 coup, the November 2020 general elections’ polarizing effects had a negative impact on the reconciliation process in Myanmar.
• The majority of the electorate continued to support parties and their leaders despite their failures to address the country’s main problems.
• This support is based on a fantasy of future gains — amplified through narratives of democratization and federalism, or through racist nationalist language of protecting sovereignty, race and religion.
• In practice, these fantastical narratives conceal parties’ lack of actual policies and programmes to radically reform the country’s oppressive institutions and systems that preclude reconciliation.
... As "the most prominent radical intellectual of our time" (Wilson, 2014, 303), Žižek's work has already gained increasing geographical consideration, especially for critical interpretations of nationalist and capitalist spaces (cf. Kapoor, 2015;Kingsbury, 2008Kingsbury, , 2011Millington, 2016;Secor, 2008;Swyngedouw, 2010;Wilson, 2014), however, geographers have not yet focused on his readings of Hegel. Thus, I focus especially on Žižek's later works -among them his thousand-pages-long magnum opus Less Than Nothing: Hegel and the Shadow of Dialectical Materialism (2012) -to expose a materialist Hegel, who not only enables to question the role of Hegel as an opponent of materialist geographic thought, but also to engage with the possibilities and consequences of a geographical turn to Hegel -a turn that directly implies a (materialist) turn to philosophy. ...
There seems to be a wide agreement in critical geographic thought that Hegel is dead, as to end up with Hegel's idealism serves to be the starting point for the materialist project of critical geographies. This paper aims to call this starting point into question by confronting Henri Lefebvre with Slavoj Žižek. While Lefebvre, one of the pioneers of materialist geographic thought, intensively worked on a metaphilosophical critique to open Hegel's testament, Žižek's Hegel supposed to pave the way for a new philosophical materialism. This paper seeks to claim that such a materialist Hegel not only survives the critical encounter of Lefebvre's metaphilosophy, but also encourages us to inquire about the possibilities and consequences of a geographical turn to Hegel. What if there is a Hegel out there that critical geographies have not even detected?
... The integration of fantasy into social science theory, method, and analysis has political implications. As Kingsbury (2008) points out, the Lacanian project remains committed to a radical notion of enlightenment-not a repressive normalization, nor the development of a functioning ego, but according dignity to the patient as they nominate their "truth" by recognizing how fantasy structures and delimits their understanding of reality. The patient may come to the clinician wishing to restore the potency of a fantasy that no longer provides coherence (e.g. when the parent who is to "blame for everything" has died) but the analyst's goal is for the patient to traverse their fantasy in order to assume greater responsibility for their own desires. ...
... The integration of fantasy into social science theory, method, and analysis has political implications. As Kingsbury (2008) points out, the Lacanian project remains committed to a radical notion of enlightenment-not a repressive normalization, nor the development of a functioning ego, but according dignity to the patient as they nominate their "truth" by recognizing how fantasy structures and delimits their understanding of reality. The patient may come to the clinician wishing to restore the potency of a fantasy that no longer provides coherence (e.g. when the parent who is to "blame for everything" has died) but the analyst's goal is for the patient to traverse their fantasy in order to assume greater responsibility for their own desires. ...
... Although by no means invisible, it has often been distorted and rendered palatable for a discipline concerned with cultural difference and social constructivism (Callard 2003). Deploying the Lacanian concept of 'extimacy', Kingsbury (2007) addresses the widespread doxa in human geography that psychoanalysis is aspatial, and his later Žižekian work argues that our innermost feelings, desires and ideologies are always-already spatialized and externalized (Kingsbury 2008). In other words, psychoanalysis was never something 'stuck in our heads'. ...
... Through these vignettes, Gorodischer picks apart the fabric of his own consumer identity by describing how it felt to be interpellated affectively by the retail environment. In fact, he and others (Kingsbury 2008; Rose et al. 2010; Sarlo 2009) suggest that it is the affective and emotive potential of these spaces that solidifies their social, cultural and political signifi- cance. ...
As shopping malls have become increasingly common in urban and suburban landscapes, retail and consumer sciences have made these spaces more affectively intense by targeting the body of the consumer directly. Through a case study of a shopping mall in central Buenos Aires, Argentina, I suggest that non-representational theory offers advantages in studying spaces like malls for two reasons. First, shopping malls offer an opportunity to study the engineering of affect that is central to this emerging literature on materiality, politics and technology. The analysis, then, will lead to a discussion of the mall’s capacity to function as a biopolitical technology as well as an economic one. Second, this approach sutures a false binary in the consumption literature between strong theories of producer power and the creativity of consumers. Interviews with mall visitors, participant observation and findings from ethnographic field work inform the figure of malls without stores (MwS), an analytic concept adapted from Deleuze and Guattari’s body without organs (BwO) that reconfigures a binary reading of the consumption literature and expands the purview of what is political about these spaces.
In this article, we comment on the reflection of Rémy et al. on marketing in a “post-growth” society, where the exchange partners encompass all the stakeholders with which the organization interacts, including its natural environment. We share the idea of Rémy et al. that marketing must radically evolve. We extend their point of view by adopting a Lacanian perspective. According to Lacan, discourse is what creates the “social bond.” We then propose, based on the Lacanian theory of discourse, to question what the discourse of a responsible marketing would be in a post-growth and therefore post-jouissance society.
O carnaval é uma data que se destaca no calendário brasileiro. Nessa época diversas festas acontecem por todo o país. Em Pernambuco já existem focos históricos de animação como o bloco do Galo da Madrugada, os palcos distribuídos pelo Recife Antigo e as fantasias das Ladeiras de Olinda. No interior chama a atenção a Folia do Papangu, uma festa conhecida pela presença dos Papangus, pessoas com o corpo inteiramente coberto por tecido e máscaras. Essa festa acontece desde o início do século passado e passou por diversas mudanças e hoje ela se configura como uma das maiores festas carnavalescas de Pernambuco. É um acontecimento repleto de referências culturais históricas da região oferecidas com o trato de um grande evento. As atrações da festa exercem um fascínio naqueles que a presenciam. A pesquisa então foca em entender como se dá esse encanto e a teoria zizekiana sobre o gozo no capitalismo orientou essa busca. Os foliões procuram na festa o gozo, que é estruturado pela fantasia. Observou-se tal experiência como construção sociohistórica e a análise de discurso foucaultiana foi adotada. Como resultados foram encontradas duas formações discursivas complementares que permitem o entendimento do funcionamento do gozo e da fantasia na Folia do Papangu.
Résumé
Dans cet article, nous commentons la réflexion de Rémy et al. sur le marketing dans une société « post-croissance », où les partenaires de l’échange englobent l’ensemble des parties prenantes avec lesquelles l’organisation est en interaction, y compris son environnement naturel. Nous partageons l’idée de Rémy et al. que le marketing doit évoluer de manière radicale. Nous prolongeons leur point de vue en adoptant une perspective lacanienne. Selon Lacan, le discours est ce qui fait « lien social ». Nous proposons alors, à partir de la théorie lacanienne du discours, d’interroger ce que serait le discours d’un marketing responsable dans une société post-croissance et donc post-jouissance.
Cricket in India has evolved much beyond its fundamental definition as a game or form of entertainment in the present century. The liberalization process in the 1990s, followed by the drastic social changes in the country, impacted the game, leading it to acquire new meanings as cultural text. Currently, Indian cricket forms part of collective enjoyment, forming people's habitus and playing a central ideological role in the politics of ethnonationalism. This article attempts to analyze Indian Cricket using Slavoj Zizek's concept of “national Thing,” to critically understand its potential to evoke hyper‐nationalism in the Indian polity. The concept of “national Thing,” proposed by Zizek, postulates that the recourse to nationalism can cause a pleasure‐in‐pain situation and evoke extreme “enjoyment” ( jouissance ), which functions on the idea of sudden sense of loss. Drawing insights from this, this paper theoretically investigates sport‐induced nationalism in cricket in the backdrop of escalating neo‐nationalist sentiments in India. Additionally, the article expounds on how cricket becomes a “lost Thing” in Indian popular culture by critically analyzing the Indian film Kai Po Che (2013), in which cricket emerges as a social and political entity, intervening with the lives of ordinary youths in India.
In this paper, we explore this dissonance between knowing and acting that produces the current climate deadlock by focusing on ‘enjoyment’ as a political factor. The enjoyment that infuses the climate change consensus and climate activism stands as an avatar for the wider impasse that characterizes most attempts to inflect the trajectory of the future away from ‘accumulation for accumulation sake’ and its associated socio-ecological catastrophe. Considering enjoyment as a political factor might open avenues for re-framing the impasse of the present socio-ecological condition. We engage the Lacanian notion of enjoyment (jouissance). Our overall argument is that climate, and its change, is not only a threat to the world, but also something that is enjoyed in one way or the other. To illustrate the Lacanian take on enjoyment, we will differentiate between two dominant strands of enjoying climate change: First, a passionate engagement in destroying Nature based on an imperative to enjoy fossil fuels and what this metonymically stand for, and second, an equally passionate commitment to saving Nature based on an imaginary enjoyment that stems from renunciation and sacrifice. The paper proceeds by arguing for the need to traverse the fantasies that sustain the very deadlock of the current situation, a process that requires re-scripting the process of political subjectivation and our libidinal attachments to the enjoyment of climate and its change.
How does attention to exertion and absence of care illuminate possibilities for avoiding extinction amid global biodiversity declines? This article brings together feminist technoscience and more-than-human theory on care with Lacanian psychoanalytic theories of anxiety and desire. It does so to diagnose the threat of extinction anxieties and consider their material and political consequences for impedances to caring for nonhuman life and their flourishing. The article is developed through the empirical case of Arrojadoa marylanae, an endangered species of cactus in Bahia, Brazil, as a political ecology of desire. In bringing psychoanalytic thought into conversation with care, it considers how desire sits at the heart of more-than-human care and yet may be thwarted by anxiety. Contending with his own extinction anxieties as they became focused through an endangered cactus on a mountain destined for mining, the author excavates routes toward flourishing geographies: geographies of care-full interspecies alliances composed against Anthropocenic thinking. In concluding, the author urges for greater attention to the work of desire in studies of environmental change and the wider environmental humanities.
Public libraries contribute to a democratic civil society and an educated, informed, tolerant and engaged polity. There is, however, little extant research on how knowledge is represented in public libraries in Australia, and in particular about what types of assumptions about knowledge are prioritised in selecting and evaluating adult nonfiction monographs. This dissertation is a mixed methods study of public library adult nonfiction monograph collections and the professional lived experience of the librarians who select and evaluate them. I situate this study within collection management, knowledge organisation and epistemics. Firstly, I look to elicit the knowledge-oriented factors that influence selection and evaluation of nonfiction collections. I formulate the explanation in terms of a number of ways that knowledge is valued, its relationship to the concept of belief, worldview and the practice of librarianship. I also look to provide an interpretive matrix through which it is possible to characterise the knowledge represented in these collections. I engage in an empirical bibliometric study to describe the commonalities in distribution that reveal subject priorities and to assess how subjects are distributed in terms of range and depth of coverage and I engage in a discursive inquiry into librarians’ epistemic values and their orientations towards particular types of knowledge to explicate the criteria that selectors bring to bear on their selection and evaluation decisions and how they would identify crucial or core knowledge, assuming this exists. The triangulation of the two studies helped to answer the question of how knowledge is represented. I make the case that while knowledge is represented primarily in terms of that which has value for people oriented in their personal concerns at the level of self, home and family, and that this may limit what is included in a knowledge collection, this is necessitated by the need for knowledge to support the development of public library users’ sense of personal meaning and that it is the expression also of librarians care for the value of this for users as individuals and as members of an epistemic community.
In March 2018, a young man David Dragičević was killed by what his father, Davor Dragičević, called “the state.” As a testimony of the author’s entanglement with the Justice for David movement against the police cover-up of the murder and the entity government’s reluctance to launch a proper investigation, this chapter comprises in-depth qualitative interviews with five prominent JFD activists who narrate their personal histories, involvements, and political views. Making use of the availability and depth of data from the ground while studying resistance in BiH, the author identifies that affective conviviality allowed for a poetics of relation to be established and written about as a constellation of multiple relationships and personal intensities, traumas, and solidarity birthing new forms of political agency in the periphery.
In their chapter The Most Sublime Geographer: Žižek with Place, Distance, and Scale, Lucas Pohl and Paul Kingsbury engage with the Slovenian philosopher Slavoj Žižek. Based on the premise that spatial thinking is key to Žižek’s project, Pohl and Kingsbury highlight how Žižek seriously engages the spatial entanglements of the political, cultural, social and emotional realm, and il- lustrate how his works draw on and contribute to geographic understandings of place, distance and scale. While political theorists have criticized Žižek for developing an a-spatial theory of the political, Pohl and Kingsbury end up highlighting that Žižek’s notion of the political ultimately leads towards a post-foundational approach of space.
Feminist political geographies complicate our understanding of nationalisms, unraveling the gendered, racist, sexualized and classed logics that enable and legitimize nationalist projects and experiences. Scholarship on the “national intimate” usefully re-centers those feminized and trivialized mundane practices, bodily experiences, subjects and spaces that in fact powerfully reproduce nationalist sentiments. I draw on this reframing here, demonstrating the insights of a feminist geographic critique of national enjoyment in Azerbaijan. In particular, I mobilize Sara Ahmed’s figure of the feminist “killjoy” to unmask how national enjoyment obscures and yet reproduces patriarchal, heterosexist and racist narratives and mundane bodily encounters. Examining national enjoyment around men’s football, women’s beauty, smoking and heterosexual marriage, I attend to the oft-ignored but vital embodied sites and objects involved in reproducing enjoyment in national meaning. I show the conditions that are necessary for different bodies to gain access to national enjoyment, and the emotional, bodily and economic investments that are necessary to navigate heteronormative, patriarchal and racialized alignments in enjoying the nation. Feminist, critical race and queer theory has unequivocally demonstrated that nationalisms depend on—indeed cannot be separated from—the workings of patriarchy, misogyny, racism and heterosexism. As geographers, moving forward, it is vital that we attend to this work if we are to better understand the ordinary power of national enjoyment.
What does thinking and acting with desire make possible that might otherwise and all too often be foreclosed? How might desire help orient action toward a horizon of becoming across which collective struggle can effect affective reparation and a more capacious politics? In some ways, desire seems to be taken for as much granted as space – that is, it's everywhere, but often difficult to articulate or analytically pin down. For us, what makes desire distinct, but not discrete, from the vocabulary of affect and emotion is that it operates as both absence and lack, on the one hand, and as a profoundly productive motor and motivating force, on the other. Desire moves in ways that presuppose, exceed, and complement the range of expressions that are taken up by scholarship in this journal. In this special issue, we privilege desire, in both senses, as central among the (dis)organizing, affective forces shaping political life.
The chapter examines a series of concepts or concerns that we believe represent the most productive and innovative ways of approaching the study of language from a geographical perspective. We examine in turn: (1) the connections and tensions between the way in which languages are represented through different media, practised by individuals and become materialised through different things; (2) the way in which languages are embedded within particular places and spaces, whilst also being connected to distant spaces through a series of networks and flows; (3) how language use is framed and influenced by particular, often subtle, spatial and environmental contexts or, as it is fashionable to refer to them these days, ‘choice architectures’; (4) the strong connection that exists between languages and institutions of different kinds. We conclude the chapter by providing a conceptual framework that structures the remaining empirical chapters within the book.
This paper builds on recent work on the embodied geopolitics of tourism to investigate the Titan Missile Museum (TMM), a Cold War‐era underground nuclear missile silo and command bunker in the southwest USA. In examining how visitors are not only persuaded to adopt certain attitudes towards the weaponry, but are enrolled in an embodied experience that is active in the formation of subjectivity that emerges from such an encounter, the paper draws on the philosophy of Jean Baudrillard and other nonrepresentational theorists to argue that this tourism encounter is a negative simulation that can be informed by a better understanding of “hyperreal” spectacle. This spectacle, however, does not simply fall in the realm of representation but is one that engages affect and emotion as important for the emergence of geopolitical subjectivity. While the TMM works to produce what Baudrillard might call a “non‐event” out of nuclear geopolitics, it also takes the risk of getting too close to the bomb by simulating its launch. These dynamics are encapsulated in the highlight of the standard one‐hour tour: the simulation of a missile launch, something that never took place. Drawing on our experience at the TMM and visitor comments left online at Yelp.com, as well as the broader archive of journalism and scholarship on the site, we also sense the possibility of something else emerging out of the embodied and performative materialities that constitute this site of “dark tourism”.
Harm reduction is generally presented as the compassionate, pragmatic alternative to prohibitionist drug policy. This article examines harm reduction in relation to debates over the revanchist city in urban geography, arguing that it should be understood as an ambivalent social policy. I advance a psychoanalytic conceptualization of ambivalence to explain the often contradictory character of contemporary drug policy, including harm reduction. Calling attention to the centrality of enjoyment (jouissance) in debates over drug policy, I argue that fantasies about the enjoyment of the Other play a crucial role in drug policy, with profound consequences for marginalized drug users.
Anne Rice and George Romero are two of the foremost transformative authors of vampire and zombie fiction in the United States. This reading of their work applies a psychotopological lens to the first two novels of Rice’s Vampire Chronicles and the first three films of Romero’s Living Dead series. It differs from numerous preceding analyses of monster fiction mostly in the theoretical apparatus it articulates to link the psychic fear vampires and zombies evoke with the topologies of space and power they evince. This intervention invokes a negative understanding of dialectical materialism to analyze human-monster thresholds as political sites. It builds this theorization primarily from the works of Slavoj Žižek, Sara Ahmed, Julia Kristeva, Kojin Karatani, and to a lesser extent Joan Copjec. The result is a psychotopological analysis that challenges understandings of the monster as either timeless allegories for the systemic order or as endlessly interpretive contingencies. It also reads the topological forms of Rice’s vampires and Romero’s zombies in relation to each other. Understanding psychic space and topologies of power as integral to each other helps read the vampire and the zombie as myths which endure because of the fears of class exploitation and social collectivism they stoke.
This article investigates Fallex 66, the first of a string of NATO war games that the West German government played in its command bunker between 1966 and 1989. During this exercise, the Bonn Republic simulated nuclear strikes on its 'own' targets and the resupply of NATO forces after a nuclear war on German territory. While in line with West German deterrence at the time, Fallex was read in East Berlin as an excessive game of playful self-annihilation in ways that invite a psychoanalytic interpretation. This article explores Fallex 66 not simply as an enactment of Cold War deterrence, but a Freudian 'fort-da' game, a traumatic re-enactment that was tellingly set in the subterranean space of a German bunker. West Germany's compulsion to self-abandon, I suggest, has important implications for how we understand the nature of geopolitical games. © 2016 Royal Geographical Society (with the Institute of British Geographers).
In the last two decades especially, we have witnessed the rise of 'celebrity' forms of global humanitarianism and charity work, spearheaded by entertainment stars, billionaires, and activist NGOs (e.g. Bob Geldof, Bono, Angelina Jolie, Madonna, Bill Gates, George Soros, Save Darfur, Medeçins Sans Frontières). This book examines this new phenomenon, arguing that celebrity humanitarianism legitimates, and indeed promotes, neoliberal capitalism and global inequality. Drawing on Slavoj Žižek's work, the book argues how celebrity humanitarianism, far from being altruistic, is significantly contaminated and ideological: it is most often self-serving, helping to promote institutional aggrandizement and the celebrity 'brand'; it advances consumerism and corporate capitalism, and rationalizes the very global inequality it seeks to redress; it is fundamentally depoliticizing, despite its pretensions to 'activism'; and it contributes to a 'postdemocratic' political landscape, which appears outwardly open and consensual, but is in fact managed by unaccountable elites.
This innovative text's critical examination foregrounds the prime reason why so many people participate in or watch sport - pleasure. Although there has been a "turn" to emotions and affect within academia over the last two decades, it has been somewhat remiss that pleasure, as an integral aspect of human life, has not received greater attention from sociologists of sport, exercise and physical education. This book addresses this issue via an unabashed examination of sport and the moving body via a "pleasure lens." It provides new insights about the production of various identities, power relations and social issues, and the dialectical links between the socio-cultural and the body. Taking a wide-sweeping view of pleasure - dignified and debauched, distinguished and mundane - it examines topics as diverse as aging, health, fandom, running, extreme sports, biopolitics, consumerism, feminism, sex and sexuality. In drawing from diverse theoretical approaches and original empirical research, the text reveals the social and political significance of pleasure and provides a more rounded, dynamic and sensual account of sport.
On the Geographies of Psychic LifePsycho-social GeographiesHow We Know Psychic LifePsychogeographies and the Psychodynamic CityDisruptive Psychic Life and Traumatic GeographiesConclusion
References
Academics have increasingly begun to question the significance of bounded understandings of space and place, preferring instead to approach places as open, dynamic, relational entities that are in-formation, and the ways in which different places are connected by flows of people, ideas, and material things. The aim of this paper is to focus on the implications of networked and relational ways of thinking for how we understand the notion of 'territory', the archetypal example of bounded space. We discuss the need to develop a greater dialogue between relational and territorial understandings of space by exploring recent work on national territories. We contend that (1) the discourses and embodied practices of actors and (2) a whole series of objects are actively involved in producing a national territory that is open, contingent, and contested. The paper focuses on empirical material relating to Welsh roads and road signs-in particular the campaign in favour of bilingual road signs in Wales during the late 1960s and 1970s-as a way of highlighting the significance of these two themes. We conclude by arguing that territories are not relics of a static world of nation-states but, rather, the contingent products of an ongoing series of connections between people, discourses, and objects.
In recent years, scholars have focused on how affective life becomes implicated in biopolitical interventions in a variety of spaces, including spaces of consumption. Less has been said about how the emotional domain also becomes a space of biopolitics. Drawing on ethnographic fieldwork at a mall in Buenos Aires, this paper attends to this link and outlines a methodology that generates insight into the layers of intimacy that help shape these social and political spaces. What I am calling images of critical intimacy point to how these biopolitical spaces may be operating today and also what their limits appear to be.
Nationalism is central to global sports events such as the Olympics and the men's football World Cup. Recognizing the unique capacity of these multibillion dollar 'mega-events' to stage captivating spectacles and generate intense enjoyment for vast numbers of people, researchers usually examine sport-induced nationalism in terms of the socioeconomic staging of national identities, meanings. and ideologies. And yet, few theoretical and empirical studies ask the following questions: Why are nationalist sports spectacles so emotive for so many people? How do sports fans enjoy these televised global events in concrete local settings of, for example, cafes, streets, and sports bars? This paper attempts to provide answers by drawing on Slavoj Zizek's Lacanian concept of the "national Thine" and one month of research on the 2006 FIFA World Cup on Commercial Drive in Vancouver, British Columbia, Canada. I explore how the national Thing-a specific incarnation of social enjoyment -takes place in people's consumption of the World Cup in terms of community, belief. and anxiety.
This paper argues that war video games are transitional spaces that connect players to the 'war on terror'. It explores the pervasive influence of militarism in video games and how the US Army is enlisting play as an active force in blurring the distinctions between civilian and soldier. The paper begins by theorizing what exactly it means to 'play', and settles on the concept of 'transitional space' provided by psychoanalyst Donald Winnicott. It then investigates the 'military entertainment complex', an assemblage of institutions and sites that produce military video games for commercial release. Next, the paper looks at the aesthetics of video games, revealing an entrenched colonial logic instrumental for military recruitment and consent. The final section pulls all of this together to argue that video games are transitional spaces instrumental to understanding the everyday geographies of violence, terror, and warfare.
Lacanian psychoanalysis has been used in film, literature and other areas of social thought, but rarely in the domain of urban studies and human/cultural geography. Following its introduction by urban planners Michael Gunder and Jean Hillier, I apply the theory of the four discourses and the mirror stage of development to Singapore's urban development of the two Integrated Resorts at Marina Bay and Sentosa. The decision to allow gambling and build casinos was a contentious one and provides a point of departure for insight into the identity issues and planning decision making processes in Singapore. I critically analyse the rhetoric of the public debate from 2004–2005 to draw conclusions about the government's self-perception of Singapore as a city-state and the manifestation of this identity through the creation of cosmopolitan spaces as an attempt to project that identity onto its citizens. The aim of Lacanian psychoanalysis is to provide an understanding and recognition by analysis to enable a change of signifiers, values and ideology among the masters and the subjects to better represent the true needs and wants of the community. This reflective position enables a movement toward postcolonial urban studies and planning.
The article considers how planning, in its various dimensions of engagement with popular communication media, plays an important role in helping to ideologically constitute a polity’s desired spatial reality. In doing so it will consider the historical deployment in public relations of psychoanalytical theory to facilitate the construction of public issues and beliefs, as well as to engineer consent for planning and related policy. The article will consider the role of contemporary media in shaping public aspirations as to what is desired for the future of our cities and settlements. The article will conclude that psychoanalytical insight gives us one effective handle from which to begin to understand planning’s ideologically shaping role in the formulation of our desires for our future communities.
This article shows how hegemonic discourses are sustained through the play of lack and jouissance. Lack refers to the symbolic limits of discourse and is both the condition of possibility and of impossibility of hegemony: while it vitiates the realization of a full identity, it at the same time keeps spurring the search for it. Jouissance describes the paradoxical satisfaction in dissatisfaction that subjects procure from this lack, from the failure to attain the enjoyment that hegemonic discourse promises. Looking at how organizations become enmeshed with the formation of state subjects, the article considers identification with the discourse of a strong Russia at a Russian elite university as an empirical illustration. This discourse becomes hegemonic in students’ identification not only because it proposes a comprehensive project that unifies a range of diverse signifiers and promises enjoyment, but also because it fails to provide a full symbolic suture and subjects are unable to obtain the promised enjoyment. This constant lack forms the basis for repeated acts of identification that strive to overcome it and provides a jouissance that keeps subjects attached to the illusory quest for real enjoyment—and thus to identification with a strong Russia.
This paper provides an account of the contemporary operation of the commodity aesthetic through a critical reading of Mall of America, the largest themed retail and entertainment complex in the U.S. Inspired by Walter Benjamin's analysis of nineteenth century arcades, I argue that the modern megamall is a dreamhouse of the collectivity, where fantasies of authentic life are displaced onto commodities that are fetishized in the spatial, anthropological, and psychological senses. Vital to these processes is the construction of temporal-spatial contexts, or chronotopes of consumption, which include the spatial archetypes of Public Space, Marketplace, and Festival Setting, and temporal archetypes of original Nature, Primitiveness, Childhood, and Heritage. Within these contexts, fetishism operates through themes of transport, both bodily in terms of motion and travel, and imaginatively in the form of memory and magic. Following a critique of a failure of dialectic thinking in existing literature on commodity consumption, I provide a dialectical 'reading' of Mall of America, and outline its implications for a progressive political engagement with the contemporary retail built environment.
Shopping is the most important contemporary social activity, and, for the most part, takes place in the shopping center. Developers and designers of the retail built environment exploit the power of place and an intuitive understanding of the structuration of space to facilitate consumption and thus the realization of retail profits. They strive to present an alternative rationale for the shopping center's existence, manipulate shoppers' behavior through the configuration of space, and consciously design a symbolic landscape that provokes associative moods and dispositions in the shopper. These strategies are examined to obtain an understanding of how the retail built environment works, and how we might work against it.
Book synopsis: Rejecting static and reductionist understandings of subjectivity, this book asks how people find their place in the world. Mapping the Subject is an inter-disciplinary exploration of subjectivity, which focuses on the importance of space in the constitution of acting, thinking, feeling individuals. The authors develop their arguments through detailed case studies and clear theoretical expositions. Themes discussed are organised into four parts: constructing the subject, sexuality and subjectivity, the limits of identity, and the politics of the subject. There is, here, a commitment to mapping the subject - a subject which is in some ways fluid, in other ways fixed; which is located in constantly unfolding power, knowledge and social relationships. This book is, moreover, about new maps for the subject.
In the immediate post-9/11 world, it appeared that the retail sector might rank second to the airline industry on the list of economic casualties. Pollsters depicted the post-9/11 American as a survival-ist, sealed hermetically or at least with duct tape in a home loaded down with canned goods, connected to the world primarily through the television cable. Locked into news channels, their remotes seemingly incapable of processing connections to the shopping network, television viewers appeared unable to respond positively to the invitations of advertisers on any channel. “There are very few events that can actually scare some consumers from spending, [but] the events of [September 11] fall into that category,” stated Diane Swonk, chief economist at Bank One in Chicago.1 The attacks on the World Trade Center and Pentagon threatened to undermine not only the nation’s infrastructure and reputation but also its equation of spending with citizenship. “There is a risk of a sudden attack of prudence,” noted David Wyss of Standard and Poor’s, in a particularly apt turn of phrase. If people stop living beyond their means, this could turn into a recession.”2 Fortunately for the economy, however, and in keeping with a historical tradition of spending, the dual afflictions of “affluenza” and “mall-aria” came out of remission, patriotism was recast as consumerism, and people quickly resumed their customary practices.3
“The best simply got better. The first edition of this book was already quite simply the best introduction to psychoanalysis ever written and has been appropriately extremely popular with teachers and students alike. The thoroughly updated second edition retains all the powerful features of the first including its remarkable clarity and accessibility. The field will be greatly indebted to these authors for many years.” –Peter Fonagy, University College London A Short Introduction to Psychoanalysis offers a user-friendly introduction to arguably the most misunderstood of all the psychological therapies. This fully updated and revised Second Edition explains what psychoanalysis really is and provides the reader with an overview of its basic concepts, historical development, critiques and research base. Demonstrating the far reaching influence of psychoanalysis, the authors - all practicing psychoanalysts - describe how its concepts have been applied beyond the consulting room and examine its place within the spectrum of other psychological theories. The text is enlivened by numerous clinical examples. New to this Edition: Discusses parent infant psychotherapy and mentalization-based therapy (MBT); Further investigates psychotherapy in the NHS and the IAPT program, with more on the debate between CBT and analytic approaches; Includes more on dreaming and attachment theory, with added examples; Includes new research studies and addresses the new field of psychosocial studies This down-to-earth guide provides the ideal ‘way-in’ to the subject for new trainees. For anyone thinking of becoming a psychoanalyst, the book also provides information on the training process and the structure of the profession.
Exploring the emergence of a societal imperative to enjoy ourselves, Todd McGowan builds on the work of such theorists as Jacques Lacan, Slavoj Zoizuek, Joan Copjec, and Theresa Brennan to argue that we are in the midst of a large-scale transformation-a shift from a society oriented around prohibition (i.e., the notion that one cannot just do as one pleases) to one oriented around enjoyment. McGowan identifies many of the social ills of American culture today as symptoms of this transformation: the sense of disconnection, the increase in aggression and violence, widespread cynicism, political apathy, incivility, and loss of meaning. Discussing these various symptoms, he examines various texts from film, literature, popular culture, and everyday life, including Toni Morrison's Paradise, Tony Kushner's Angels in America, and such films as Dead Poets Society and Trigger Effect. Paradoxically, The End of Dissatisfaction? shows how the American cultural obsession with enjoying ourselves actually makes it more difficult to do so.
The members of the Institute for Social Research were the first group of philosophers and social theorists to take psychoanalysis seriously - indeed, to grant Freud the stature that is generally reserved for the giants of the philosophical tradition. In addition to Hegel, Marx, and Weber, Freud became one of the foundation stones on which their interdisciplinary program for a critical theory of society was constructed. It has often been observed that the Critical Theorists turned to psychoanalysis to make up for a deficiency in Marxian theory, namely, its reduction of the psychological realm to socioeconomic factors. This explanation, however, does not go far enough. With a few notable exceptions, the Left was not particularly interested in the modernist cultural movements of the past century - or, worse yet, denounced them for their bourgeois decadence. Though it may have proved to be an impossible project, the Frankfurt School - largely under Adorno’s influence - sought to integrate cultural modernism with left-wing politics. And this is one of the places where psychoanalysis came to play an important role. For, despite Freud’s own stolid lifestyle and aesthetic conservatism, his creation, psychoanalysis, made an incontrovertible contribution to the radical avant-garde that was transforming almost every realm of European culture. The Interpretation of Dreams and Ulysses are cut from the same cloth.
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Confronting conservatism in U.S. politics, especially within the working class, demands a rethinking of the concept of “interests” that underlies contemporary Left critiques of the last two federal elections. Plumbing the depths of “interests” or class “interest” will provide little analytical or political purchase without some recognition of the temporal orientation of working-class conservatism. If the Left's interests are only “about” the future, we cede political terrain absolutely fundamental to working-class cultural politics (i.e., “values”): the struggle over the past, of which nostalgia is perhaps the best evidence.
Rethinking questions of identity, social agency and national affiliation, Bhabha provides a working, if controversial, theory of cultural hybridity - one that goes far beyond previous attempts by others. In The Location of Culture, he uses concepts such as mimicry, interstice, hybridity, and liminality to argue that cultural production is always most productive where it is most ambivalent. Speaking in a voice that combines intellectual ease with the belief that theory itself can contribute to practical political change, Bhabha has become one of the leading post-colonial theorists of this era.
Marx and Freud each view money as embodying concealed social meanings. For Marx it signifies the alienation of labor and the brutal exploitation of workers in the process of producing surplus value. For Freud it reduces to the symbolic equation "money = feces = penis" and thus signifies sadomasochistic relationships. In both instances the analysis of money reveals failures of mutual recognition. These failures of recognition, and likewise the meaning of money, originate in the interplay between capitalist social relationships and the psycho-dynamics of the paranoid-schizoid position.
Why are so many people drawn to the ever-smiling -boyish -looking preacher now seen on TV in millions of U.S. homes and over 100 nations around the world? Joel Osteen admits that his sermons are uncomplicated. Their depth is an inch thick and a mile wide. They are more practical advice for a happier life, here and now. His upbeat approach to the Christian faith could be called "religion -lite." His style of preaching goes a long way in explaining the huge crowds that gather to be entertained. He tells a lot of stories and anecdotes that somehow relate to the message. Joel and his wife Victoria take their upbeat message to capacity crowds in arenas all across America. In 2005 they visited 15 cities including Chicago, Detroit, Los Angeles, New York and Philadelphia. Houston, Texas, with about 150 members. His church eventually had a membership of 20,000. Osteen became enamoured with the charismatic renewal movement and eventually became a big crusader for the error of positive confession. This is the belief that we can either create or change our reality by the power of our words. When Rev. Osteen died in 1999, his son Joel succeeded him. Joel did not attend a seminary and never preached a sermon until the death of his father. In summer 2005 Lakewood church moved into Houston's 17,000 Compaq Arena. It boasted an average attendance of 32,500. Joel has no theological training but has an admitted talent for marketing. He believes that he is specially anointed to preach and sees no need to study Church history, hermeneutics, systematic theology and to struggle through Hebrew and Greek as other ministers do. His two years at Oral Roberts University were focussed on television production and marketing. For seventeen years Joel was behind the scenes handling all the television and marketing of his father's ministry.
Provides a constructive exploration of the geographical imagination of Edward Said: its grounding, constitution, implications, and silences. His use of the words "lands' and "territory' are unusually creative, in the sense that he charts a series of mappings, sometimes discordant and compounded, through which places and identities are deterritorialized and reterritorialised. Said's inquiries into the historical predations of Orientalism, colonialism and imperialism, and writings on the contemporary plight of the Palestinian people are the same processes of inscription, through which power, knowledge and geography are drawn together in acutely physical ways. -after Author
In this paper, I use psychoanalytic theory to look at the meaning of disability within an ableist culture, and its relationship to issues of sexuality and death. I suggest that while disability has not been a central focus of psychoanalysis, it has been employed to stand in for something else, and this has had important implications for disability that have yet to be fully explored. Particular emphasis is placed on the use of disability as a 'symbolic substitute' for castration as conceived by Freud and Lacan, and the implications of this formulation for the cultural construction of disabled bodies as lacking. While there is cause for continued caution with respect to this theoretical tradition, psychoanalysis offers important insight into the complex origins of 'aesthetic anxieties' that surround disability within ableist culture, and the way in which these emotions are implicated in the geographic exclusion of 'different' bodies. In particular, psychoanalysis helps to demonstrate the illusory nature of the 'able-body' as a key source of oppression.
In this paper the author focuses on a particular subjectivity and a particular spatiality. The subjectivity is that of dominant Western masculinities. The spatiality is the specific organisation of space through which that subjectivity is constituted and through which it sees the world, a problematic described here as a space of self/knowledge. The importance of a particular organisation of space to this particular subjectivity is introduced through the work of Irigaray, and elaborated with reference to Mulvey's account of the Lacanian mirror stage. In this paper, however, the author engages specifically with the visual space of phallocentric space/knowledge, and therefore only explores the critical possibilities offered by other, more recent feminist appropriations of Lacan because these have centred precisely on questions of visuality, spatiality, and subjectivity. Interpretations of Lacan's distinction between a certain organisation of space and what Lacan calls "the gaze' are drawn upon here in order to theorise both the fragilities of dominant masculinities and the existence of other visualised spaces of self/knowledge. It is thus argued that certain psychoanalytic feminisms can offer a critical account of phallocentric self/knowledge, which is also a critical account of the production of visual spatialities. -from Author
I examine the character of what might be termed "Foucault's geography', and in so doing I wish to respect the "otherness' of how Foucault treats space and place rather than coopting his insights into a broader conceptualisation of the society-space nexus. In the first part of the paper I discuss the more theoretical dimensions to his geography. In the second part I discuss the more substantive dimensions of his geography, considering the way in which space and place enter centrally into his various historical studies. My overall argument is that Foucault's geography emerges directly from his own suspicion of the certainties supposed by most historians and social scientists to lie at the heart of social life, and as such I think that is can be adjudged a "truly' postmodern human geography. -from Author
LeidnerRobin, Fast Food, Fast Talk: Service Work and the Routinization of Everyday Life (Berkeley: University of California Press, 1993, 15.00 paper). Pp. 278. ISBN 0520 08169 2, 0 520 08500 0. - Volume 28 Issue 3 - Sally M. Horrocks