Blog | Intersectionality & Space

This blogpost uses the phenomenon of the fata morgana – mirage – to illustrate the dynamics of real estate advertisements for exclusive housing developments in Cairo. In doing so, we investigate some of the ways in which public media and advertising create a display of the urban that does not reflect the lived social, spatial, and economic reality of the majority of the population. At the same time, this urban visual is produced and shaped by the intersectional dynamics of embedded societal norms.

As ontological or theoretical insight, methodological approach, analytical perspective, ethical standpoint and political praxis, intersectionality has shed light on how the entanglements of different regimes of power (sex/gender, race, ethnicity, age, class, etc.) shape experiences, processes of becoming and social relations. However, can intersectionality also address questions of space and geography? Why is it so important to bring together intersectionality and spatiality? How can we research intersectionality in political geography? This blogpost constitutes an attempt to answer all these queries drawing from the observed potential of intersectionality to delve into personal (and political) situated experiences of mobility through space.

The environmental movement of Turkey has three decades of history. A culture of resistance was transferred from the first women's ecological resistance that attracted attention in the Bergama peasant movement to today's struggling women.[1] One of the areas of resistance discussed in this article is the Mount Ida (Kazdağları) Resistance, which is one of the most reported ecological struggles in the press in recent years in Turkey. [2]  Global companies came to this significant area, within the borders of Turkey's Marmara and Aegean regions, to search for gold with cyanide and destroy some regions with the state's approval. Resistance temporarily stopped the destruction and cutting of trees in the area.

The mystery surrounding the harem has resulted in rumors of what life behind its high walls actually looks like. Images of beautiful women, sexual pleasure, endless overindulgence have been projected over the reality of this strictly maintained gendered space. It’s easy to dismiss its existence as an example of archaic gender boundaries which have no place in the 21st century. But why? By delving into historical reactions to the harem, we can explore how gendered spaces are constructed and how this bears on our understanding of “freedom”.

The far-right and anti-Muslim organization SIAN has repeatedly staged demonstrations as well as public Qu’ran-burnings in Norwegian cities in recent years. In August 2020, the organization held a demonstration at the Furuset center, which includes a subway station, a shopping center, a branch of the city library and the district administration. Furuset is part of and the central place in Alna municipal district in Oslo. In this area the population is shaped by migration, religious diversity, and socio-economic challenges. This blog post discusses how local people reacted to the demonstration and how, in the process, local identities and spaces were intersectionally negotiated, defended, and created.

This blogpost explores how counterpublic spaces act as intrinsically intersectional spaces shaped by power, history and emotion. In his celebrated 2019 book Afropean: Notes from Black Europe, Johny Pitts sets off by train from Sheffield on a five-month journey across continental Europe. Pitts’ mission seeks to explore the everyday life of black European experiences, beyond the “standoffish academic vernacular” (2019: 5) and to look for instances of “reverse colonialism” that highlight the long-term social and cultural presence and influence of blackness on European culture.

Aufbauend auf eine Auswahl biographischer Interviews skizziert dieser Blogbeitrag, inwiefern die Konsequenzen territorialer Stigmatisierungsprozesse ungleich erlebt werden. Die Gespräche mit ehemaligen Bewohner*innen symbolisch abgewerteter Nachbarschaften betonen das Wechselspiel mit anderen Dimensionen sozialer Ungleichheit (insbesondere der ethnischen Herkunft) – und verdeutlichen, weshalb ein intersektionales Verständnis bei der Analyse behilflich ist.