The need to establish a new language and new criteria for identifying and communicating the most urgent issues of our time is becoming increasingly apparent. Presently, the most common and most effective mode for framing these issues is in terms of globalism, globalization, and global studies. However, framing issues in these terms is problematic inasmuch as the emphasis is being placed on openness, opportunities, and our ability to construct the future in terms of our goals, values and hopes. Yet, it is becoming undeniable that the future will be characterised less by openness and opportunities but by limitations resulting from the fact that the Earth is a closed and finite system, e.g. in light of the continuous expansion of the world’s population, the depletion of natural resources, accumulating waste, and impending energy problems, to name just the most obvious cases.
Henry Dahms. “Rethoeorizing Global Space.” The Spatial Turn: Interdisciplinary Perspectives, eds. Barney Warf and Santa Arias (2009, 98).
During the 1930s, broadcasters became increasingly aware of their domestic audience. As David Cardiff has noted, they realized they needed to be ‘conversational’ rather than ‘declamatory’ and ‘intimate rather than intimidating.” In consequence, they attempted to emulate the language of domestic space. Indeed, as Kate Lacey has shown, ‘as radio matured, it become more familiar in address…the prevailing atmosphere of a public meeting was gradually replaced by the consciously studied informality befitting the familiar setting’”
Maggie Andrews. “Homes Both Side of the Microphone” the wireless and domestic sphere in inter-war Britain.” Space, Place, and Gendered Identities: Feminist History and the Spatial Turn. eds. Katheryne Beede and Angela Davis (2015, 85)
If, reading from the interpretive gaze of Walter Benjamin and Luce Irigaray, The Death and Life of Great American Cities by Jane Jacobs is an early foray into woman’s early, structured cognitive foray into space and place in a manner that suits the metaphoric realization of this project. However, that is not without many caveats of early entry into this subject matter. Certainly, Zora Neale Hurston’s literary anthropological sensitivities are accumulated into the fold. Space and Place is functionally a wide, vast, and realized permutation of lived reality that can be altered to transfix the subset of masculine architecture that denotes, deconstructs, and demonstrates resisting folds in the space time of lived reality that must be countered to utilize the very inclination of space and place into a palace of reformed society through a feminist lens.
Both organized and scholarly feminism has matured over the years, leading to a consequence of intimate inclusivity that comes closer to perfecting the end-goal of protecting those very women the ideas sought to lift up. Additionally, the idea of transformation has developed in tide and step with this accumulation distribution in the stock of dignity and transgressive people-hood towards the end of resisting the violence of law and becoming a restorative emblem for the seeds of registered feminine counterweights to masculine architectures.
In Ruth Salvaggio’s article, “Theory and Space, Space and Women,” (Tulsa Studies in Women’s Literature, 1988) she offers descriptive direction to the tone and maneuverability of her directive thesis in the gaze of literary theory, stating,
[M]y approach is historical, because I navigate through a time period that eventually leads to what Showalter calls “Women’s Time,” that is, roughly the last fifteen years of feminist criticism. But I will also be navigating my way through spaces that cannot be measured in historical terms, what Showalter has in mind when she describes the largely French feminist exploration of “Women’s Space” as “the space of the Other, the gaps, silences, and absences of discourse and representation, to which the feminine has traditionally been relegated” […]. It is through this Other space, I believe, that women are breaking with both traditional and postmodern concepts of space. (262)
In a thorough survey of the review of feminism and space and place, despite strides to the contrary, the firm reality is that there is an aspect that “cannot be measured in historical terms.” The traces of adamant neglect of women and women’s best interest, well-being, and security in the lived reality of Western and global affairs demonstrates how dire these directive studies must be placed into an approach of being manifest towards a lived reality. Since the founding of the Women’s International League for Peace and Freedom (WILPF) where, in that time, it was firmly declared that a world with women in leadership leads to a world at peace, there has been set back after disastrous set back. What space and place, human geography (and feminist geography), post-modernist philosophy, and feminist studies can offer is an interdisciplinary magnifying lens into the holistic treatment of social degradation that continues to assert goals against our own self-interests. This project hopes to expose those oversights and, hopefully, show what the lived reality of place for feminist space will look like in heuristic terms.
If validation is the contemporary ethos of feminist teaching then reform and re-testification are allies in the (re)domesticated workspace of elucidation and reification towards the goal of multi-pluralistic landings of peace and restoration of a transfixed public space. To cite my other project, “Socio-ontological denominationalism, which are groups within groups, functionary projections of the mind’s executive functioning bringing order to the external world are soliloquies of fostered detention of identity. Between the state, the external public sphere of coercion, this lament carries into the private sphere latent threat centers,” bringing into the fold all manners of elected and well-placed resistance to progressive change, or, as some would phrase it, the normalcy of women’s place in a collective society. Normalcy is what is being rejected, not progressive entry, but the hope of equality. It is capitalism that is a dormant place, bringing any adequate study of space and place into conflict with the sought goal of collective best-interest. A feminist rendering of these measurements of time, collectivity, and social welfare also adjudicate a spendthrift moralism that wakes in the honor of even the slightest suggestion that we be stamped with the same sisterhood, the same brotherhood, or non-binary disposition that starts a conversation, rather than be forced into inclusion.
Painting: Julian Schnabel “Exile”