As this is a new angle on the topic, I'd love to hear people's feedback. Below is a summary of the major strands in my current work:
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Having a relationship to the places we encounter and inhabit is considered a foundational human experience (Heidegger, 1996). As we interact and learn about places, we bestow meaning on such places, forming the mental concept of a sense of place (Tuan, 1976; Relph, 1977). Scholars have examined how various factors, such as individual attitudes, memories, values, interests and aesthetic sensibility shape how individuals form a sense of place (Steele, 1981). Sense of place is more than merely perception of physical stimuli and a conception of place as a meaningful location; it can be an embodied and metaphysical experience, shaping our notions of existence in the world.
For over forty years, scholars have discussed the conditions of modern life that make establishing or maintaining a positive sense of place difficult. Two of the main threats are considered to be contemporary urban planning and architecture (Jacobs, 1992; Relph, 1976) and international and domestic migrations (Connerton, 2009). Connerton (2009) and Farham (2012) argue that a deeper knowing of a place assists in forming a sense of place, yet various forces have resulted in people either forgetting or never knowing information about places that would aid in forming sense of place.
Humans have created and used information about places since prehistory, whether in the form of crude maps drawn in the sand or cave drawings of hunting grounds, to guide their experiences and knowledge of the world (Garfield, 2012; Jacob, 2006). Yet the information about locations that are readily available has often been hegemonic (Bidwell & Winschiers-Theosphilus, 2012; Farham, 2012; Thompson, 2007). The production and distribution of geographic information has been restricted for centuries as a means to control the masses (Crampton, 2008; Harley, 2001; Monmonier, 1996). In addition, map-making has traditionally been a professional activity, dominated by an elite with specialized training and credentials and access to necessary software and data (Tulloch, 2007)
Social critics such as Debord have been critical of such hegemonic control over place information and representation, noting that officials create a false notion amongst the public that the places they encounter are void of meaning: “On this spot nothing will ever happen, and nothing ever has” (Debord, 1983, p. 177). Debord asserts that forces of power attempt to create apathy in citizens by denuding spaces of their meaning. Debord and the psychogeographic movement he founded in the 1960s have staged interventions to counter these forces (in the forms of dérives and détournements, see Debord, 1956a and Debord, 1956a). More recently, critical geography scholars have cried for more open and egalitarian access to the power to define our spaces, such as Harvey’s notion of the “the right to the city” (2008), Soja’s “spatial justice” concept (2010), or Kitchen, Linehan, O’Callaghan, and Lawton’s “public geographies” (2013).
Concurrent to hegemonic geographical information, people have continued to produce and share their own accounts and interpretations of places through various means. The advent of open-access geographic data and mapping software (such as Google Earth or OpenStreetMaps) combined with distributed access to the Internet (this suite of resources is often called the “geoweb”, see Corbett, 2013) have made it more feasible for people to create and share their own geographic information. This practice, whether conducted on a desktop computer or a mobile device, can take the form of participatory mapping (Corbett, 2013; Tulloch, 2007) or participatory geographic information systems (Dunn, 2007; Elwood, 2006; Young, 2013). Such participatory efforts can consists not only of adding locations or descriptive data to a map or GIS software, but can also apply to place information, and can take the form of narratives, personal reflections, or imagery related to a given place.
One form of participatory mapping is counter mapping. Counter mapping was inspired by Bunge’s work in the 1970s. Bunge mapped urban poverty in the United States. Scholars using counter mapping took Bunge’s social justice objectives to help marginalized groups argue for territorial or socio-political claims (Rundstrom, 2009). The method involves specialists in cartography, geographic information systems, and/or place-based narratives (e.g. anthropologists, geographers, cartographers) working with groups to define and map their places and routes and to describe their associations and relationships with these places (Rundstrom, 2009). Counter mapping has frequently been conducted to support indigenous people’s land rights claims (e.g., Cooke, 2003; Corbett, 2013; Harrison, 2011; Hodgson, 2002; Peluso, 1995). Recent studies have extended counter mapping to new groups and locales, such as minority children in ghettoized urban locations (Taylor, 2013) and conservation efforts in protected, wilderness areas (Harris, & Hazen, 2006). Taylor’s study appears to be one of the first studies to use mobile devices with GPS in the creation of counter maps.
Conceptually similar to counter maps, but with differing objectives is the concept of shared geographies. The term “shared geographies”, although not a standard term, is used in human geography studies to denote groups sharing and collectively creating information and representations of place (e.g., Barker & Pickerill, 2012; Gatrell, 2002; Taylor, 2009). The degree of sharing and openness can be seen as within a continuum from fully public to privately shared geographies. Barkhuus, Brown, Bell, Sherwood, Hall & Chalmers (2008) elaborate: “Private geographies are the mutual sense of different places that a social group share and which differentiate that group from others. The private geography allows members of a group to draw upon ‘shared in-common’ senses of different places, and what those places mean for the group”. As with Taylor’s study, Barkhuus et al. appear to be one of the first studies to examine how people are using locative technology to create shared geographies.
Geoweb technologies combined with emerging mobile, locative technology are increasingly helping people to capture and preserve a diverse range of information on place, virtually tie it to that place, and broadcast it to others. Although locative media is not without precedent amongst other media forms in this ability, recent scholarship is beginning to identify the unique aspects of locative media. The defining aspect of locative media is its ability to recognize its physical location and customize user experiences and content accordingly (Brimicombe & Li, 2009). Locative media also offers the possibility of a multiplicity of content and of ubiquity of access (Farham, 2013). Schianchi in her work with locative media (2013) identifies two of its unique qualities: 1) its ability to subvert physical laws, such as gravity and portability, and 2) its ability to subvert property laws, such as copyright, territory, and access. Farham has examined how locative media by brining the virtual and physical together for people has created a new form of embodied sense of place (2013). Despite the increasing growth in the use of mobile locative media (Zickuhr, 2012), the role of this technology may have upon our relationships to place has not been fully studied.
Locative media has been shown to provoke new interpretations and relationships with place through creative and playful interaction with place (Hjorth, 2011; Lemos, 2011; McGarrigle, 2010) as well as artistic interventions (Lodi, 2013; Schianchi, 2013). It is also increasingly being seen as a means to counter hegemonic representations (de Souza & Hjorth, 2009, Gazzard, 2011; Hjorth, 2011; Farham, 2012; Lapenta, 2011; Shirvanee, 2006).
Through the creation of shared geographies and counter maps via locative media people are able to create and share their own information and representations of their spaces in powerful and meaningful ways. Such acts may have the potential to shape a person’s relationship to their places and ultimately their sense of place.
This leads to my research questions:
- How do people use locative media to create counter-maps and shared geographies?
- How, and in what ways, does such use of locative media affect an individual’s sense of place?
As I mentioned, I'd love to hear people's reaction to this topic and to get any suggestions for useful literature or groups using locative media in this way.
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References
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