This essay combines text and images in the style of a graphic novel to animate the lively and dynamic processes of a qualitative research approach that I call the collective creation of performed fiction. This is a form of projective storytelling in which participants draw on their own experiences to create and perform composite stories. Using fiction helps them avoid revealing sensitive details of their personal lives. The examples shared here are drawn from a long-term engagement with a group of youth in Old Havana, Cuba, where historic geopolitical tensions and emergent economic crises are interrupting the imagined futures of the young. This brief contribution documents key differences between three creative mediums used in this work (street theatre, film and animation), and addresses their varied capacities to mitigate the risks of self-disclosure.

Feminist scholars, activists, and artists have long addressed the topic of virginity and have dismantled it as a powerful, globally circulating, and gendered myth. It affects how many woman-identifying people experience how their bodies become (a)sexual. Centrally, the myth of virginity has been shown to be mobilized in support of colonial, ethnonationalist identity projects. In Kyrgyzstan, disciplining women through policing their sexual behavior co-constituted nation-building projects after the dissolution of the Soviet Union. Drawing on data collected since 2017 (qualitative interviews in Bishkek and Osh and qualitative research on Instagram), I examine intimate geographies of the virginity myth in Kyrgyzstan. Building on geographic scholarship on intimacy and body parts, I discuss the ways in which virginal blood works both to submit to and to reclaim one's intimate body spaces and sexual practices. I argue that people affected by the virginity myth create the foundations for intimate justice in Kyrgyzstan. On the one hand, people are reclaiming authority over their intimate bodies through subverting sexist systems of sexual control and through expanding discursive horizons of virginity performances. On the other hand, activists on Instagram are supporting digital public spaces that allow to author virginal blood narratives and provide resources on intimate body knowledge. Analyzing the scalar doings of virginal blood, the paper contributes a case study on intimate justice and the geographies of the body in Kyrgyzstan. My analysis encourages further examination of the capacities of the body to better understand how certain body parts turn into key sites of (geo)political struggles and can transform them.

Expansion of urban tourism in historic districts in European cities is putting increasing pressure on these areas as places to live. In Amsterdam, an ever-growing number of tourists visit the famous canal district, which also forms the home of a group of long-term, upper-middle-class residents. While such residents are generally depicted as instigators of urban transformation, in this case, they are on the receiving end. Bringing together the literature on the socio-spatial impact of tourism, belonging and the lived experience of place, this article explores the changing relationship between these established residents and their neighbourhood and provides insight into their growing sense of discontent and even powerlessness in the face of neighbourhood change.

What is an urban atmosphere? How can we differentiate an 'atmosphere' from other facets of urban consciousness and experience? This essay explores some of the wider cultural, political, and philosophical connotations of atmospheres as a focal point for critical reflections on space and subjectivity. The idea of an 'affective atmosphere' as a distinctive kind of mood or shared corporeal phenomenon is considered in relation to recent developments in phenomenology, extended conceptions of agency, and new understandings of materialism. The essay draws in particular on the changing characteristics of air and light to reflect on different forms of sensory experience and their wider cultural and political connotations. The argument highlights some of the tensions and anomalies that permeate contemporary understandings of urban atmospheres.

This article reflects on how notions of 'the comic' may be of added value to geographers' research. It is formed around the idea that there are aspects of space and society that are by nature incongruous and unsuitable to be understood through frameworks of scholarship that privilege 'reason' and objectivity above all else. The author thus reflects on how these notions of 'the comic' as a mode of thought can be applied to understanding different fields of research. Ultimately, the article draws out how using this comic mode also forms an 'inward' reflective process which can help to understand the often complicated positions that researchers hold. This article thus calls for an inclusion of the often otherwise ignored comic aspects of the world into scholarship so that we, as geographers, may provide fuller and more human critical analyses of space, culture and society.

Engaging the interest of Western citizens in the complex food connections that shape theirs' and others' personal wellbeing around issues such as food security and access is challenging. This article is critical of the food marketplace as the site for informing consumer behaviour and argues instead for arts-based participatory activities to support the performance of ecological citizens in non-commercial spaces. Following the ongoing methodological and conceptual fascination with performance, matter and practice in cultural food studies, we outline what the ecological citizen, formed through food's agentive potential, does and could do. This is an ecological citizen, defined not in its traditional relation to the state but rather to the world of humans and non-humans whose lives are materially interconnected through nourishment. The article draws on the theories of Berlant, Latour, Bennett and Massumi. Our methodology is a collaborative arts-led research project that explored and juxtaposed diverse food practices with artist Paul Hurley, researchers, community partners, volunteers and participants in Bristol, UK. It centred on a 10-day exhibition where visitors were exposed to a series of interactive explorations with and about food. Our experience leads us to outline two steps for enacting ecological citizenship. The first step is to facilitate sensory experiences that enable the agential qualities of foodstuffs to shape knowledge making. The second is to create a space where people can perform, or relate differently, in unusual manners to food. Through participating in the project and visiting the exhibition, people were invited to respond not only as 'ethical consumers' but also as 'ecological citizens'. This participatory approach to research can contribute to understandings of human-world entanglements.

This article explores the deployment of exercises by the United Kingdom Fire and Rescue Service. Exercises stage, simulate and act out potential future emergencies and in so doing help the Fire and Rescue Service prepare for future emergencies. Specifically, exercises operate to assess and develop protocol; sets of guidelines which plan out the actions undertaken by the Fire and Rescue Service in responding to a fire. In the article I outline and assess the forms of knowledge and technologies, what I call the 'aesthetic forces', by which the exercise makes present and imagines future emergencies. By critically engaging with Karen Barad's notion of post-human performativity, I argue that exercises provide a site where such forces can entangle with one another; creating a bricolage through which future emergencies are evoked sensually and representatively, ultimately making it possible to experience emergencies in the present. This understanding of exercises allows also for critical appraisal of protocol both as phenomena that are produced through the enmeshing of different aesthetic forces and as devices which premise the operation of the security apparatus on contingency.

In this article, I seek to extend the geographies of education, youth and young people by offering an account of the significant shifts taking place in contemporary English state education around the production and use of data. I present material from pupils, for whom the changes are putatively made, whose voices are absent in existing educational and sociological literature on data in schools. I do this through an exploration of one specific feature of school datascapes: the use of data to create and maintain a sense of 'progress'. This is not progress solely as developmental fact, logic, ideology or discourse but as felt. This article draws attention to profound changes to cultures of education that are evinced in relation to contemporary proliferations of data, contributes to theorisations of affective atmospheres in geography and how they come to be known (as a question of both experience and method), and it advances a novel theorisation of progress 'after the affective turn'.

This article extends the current scholarly focus within the geographies of education and the geographies of children, youth and families through an original examination of the Woodcraft Folk - a British youth organization founded in 1925 that aimed to create a world built on equality, friendship and peace. This article illustrates how voluntary uniformed youth organizations had a much wider spatial remit and more complex institutional geographies than have been hitherto acknowledged, with their active involvement in the training of adults (namely and ) as well as the education of Drawing on archival research and a range of sources, the article explores the Woodcraft Folk's philosophies and political activities across its first 50 years, and in doing so, makes two central academic contributions to the discipline. First, the article provides a timely focus on and its analytical purchase for geographers as part of a growing body of work on the geographies of education. Second, the article shows how geographers can account for both children adults' geographies in institutional spaces, in this case through mapping out the enlivened historical geographies of voluntarism across the lifecourse. This article demonstrates the complex and often fluid relationship between formal and informal education, as well as the important connections between parenting and volunteering. Overall, the article reflects on the subsequent challenges and opportunities for researchers concerned with debates on education, youth and volunteering within geography and beyond.

This article is about the use of audio media in researching places, which I term 'audio geography'. The article narrates some episodes from the production of an 'audio drift', an experimental environmental sound work designed to be listened to on a portable MP3 player whilst walking in a ruinous landscape. Reflecting on how this work functions, I argue that, as well as representing places, audio geography can shape listeners' attention and bodily movements, thereby reworking places, albeit temporarily. I suggest that audio geography is particularly apt for amplifying the haunted and uncanny qualities of places. I discuss some of the issues raised for research ethics, epistemology and spectral geographies.

This contribution aims to provide a cultural-geographical reading of the borderscape of Punta Tarifa: the southernmost point of so-called continental Europe and a key site vis-a-vis material and representational Euro-African (dis)connections. It is argued that Punta Tarifa harbours a complex process of symbolic and functional invisibilisation that turns this border landscape into a highly significant scenario within the ongoing European Union bordering process. This invisibilisation process is twofold. On the one hand, it lies with the selective public neglecting/ignoring of a crucial historical episode which challenges mainstream readings of Europe's cultural heritage (the arrival of Tarif and Islam to Tarifa in the year 710). On the other hand, it concerns the veiling of the implemented migration management practices and, more precisely, the opacity surrounding the Migrant Detention Centre situated by Punta Tarifa. Having explored the case of Punta Tarifa, we suggest that a cultural-geographical reading - and hence the shedding of some light - on these and other similar invisibilisation processes is paramount in order to neutralise symbolic and functional exclusionary practices which lie at the heart of current European Union external bordering dynamics.

The paper contributes new ways of thinking about and responding to interview talk in the context of recent scholarship on interviewing, orality and witnessing. We proceed by paying attention to specific examples of interview talk on the experience of absence via the collecting of narratives from families of missing people. We highlight how ambiguous emotions are bound up with broader ways of recognizing such talk, largely exercised here as reflections on what is involved in witnessing those who are missing in communications with police. Tensions that may be produced by official ways of regarding and responding to family character witness of the missing are discussed in the context of two case studies. In response to these tensions, we offer suggestions for finding different spaces through which to value such 'witness talk' by families, particularly via ideas from grief scholarship. The paper concludes by briefly reflecting on how interviewing encounters might produce versions of praxis in which the content of talk is not , and simply, 'apprehended' as academic evidence.

This article provides an account of the emergence of jogging as mass physical fitness practice in America in the 1960s. It explores how jogging was configured as a physical fitness activity suitable for sedentary middle-aged men and women. Jogging developed as a counter to the ill-effects of habits entrained by the increasingly sedentary lifestyles of modern industrialized urban and suburban dwellers. The paper traces the development of jogging as a defined exercise routine at the University of Oregon, Eugene, Oregon. Focusing on the moment when jogging is 'invented' as a recognizable fitness practice tells a great deal about the origin of contemporary regimes of physical fitness for the middle-aged population and how they have evolved. It also points to the significance of understanding how the shaping of corporeal habits play into the making of (1) individual bodies, (2) common practices of corporeal care and activity, and (3) environments of physical activity.

'Sophie's story' is a creative rendition of an interview narrative gathered in a research project on missing people. The paper explains why Sophie's story was written and details the wider intention to provide new narrative resources for police officer training, families of missing people and returned missing people. We contextualize this cultural intervention with an argument about the transformative potential of writing trauma stories. It is suggested that trauma stories produce difficult and unknown affects, but ones that may provide new ways of talking about unspeakable events. Sophie's story is thus presented as a hopeful cultural geography in process, and one that seeks to help rewrite existing social scripts about missing people.