ES :

Este artículo plantea que la modificación del paisaje en Palestina-Israel mediante una utilización concreta de árboles en el último siglo puede ser interpretada como una estrategia colonial del proyecto sionista en la que el Fondo Nacional Judío ha plantado hasta el momento más de 240 millones de árboles desde el comienzo de su actividad en 1904. El análisis del territorio, tanto de su configuración visual como de su legislación, a partir de una metodología híbrida teórico-gráfica, ha permitido identificar ocho tácticas que permiten confirmar el desarrollo de este objetivo político: (1) crear y difundir el mito sobre el ‘florecimiento del territorio gracias al proyecto sionista’, (2) plantar y desarraigar árboles en la lucha por la tierra, (3) instaurar un tipo concreto de paisaje como símbolo identitario nacional, (4) cultivar bosques sobre las ruinas de los pueblos palestinos vaciados, (5) desarrollar una arqueología ficticia a través de las plantaciones, (6) declarar Reservas Naturales y Parques Nacionales determinadas zonas, (7) utilizar los árboles como vigilancia en los asentamientos y puestos de avanzada en Cisjordania, (8) realizar campañas de plantación de árboles, fiestas, donaciones y bosques conmemorativos. Este artículo pretende mostrar cómo el ensamblaje de todas estas operaciones permite identificar un dispositivo de poder orientado a impedir el arraigo, la reproducción autónoma, la movilidad, la autodeterminación y la memoria del pueblo palestino. En última instancia, se plantea que se trata de una colonización según un modelo de sustitución de la población y de limpieza étnica territorial para la creación de un Estado exclusivo para la población judía.

ES :

En la región colombiana de María La Baja, la acelerada expansión del monocultivo de palma aceitera ha provocado una intensa transformación de territorios, cuerpos y subjetividades. Este proceso puede leerse como un doble movimiento de desterritorialización y reterritorialización. Tras el avance del monocultivo palmero, María La Baja pasó de ser “la despensa de la región” a sufrir carestía y escasez de alimentos y, sobre todo, una persistente crisis hídrica. Los acelerados cambios en las condiciones materiales de la existencia, desde la alimentación a la disposición del agua, pasando por cambios profundos en la dinámica de trabajo y la proletarización de su población campesina, tienen su correlato en la dimensión simbólica y subjetiva del despojo. Pero, a pesar de la asimetría de fuerzas, el proceso de reterritorialización en marcha es disputado por las comunidades locales. En tales circunstancias, toma protagonismo la disputa por la memoria territorial, en un lugar de tradición campesina donde la pertenencia al territorio es un pilar de la identidad. Este trabajo recorre las elaboraciones teóricas en torno al territorio, la memoria y los procesos de des/re/trans/multiterritorialización para arrojar luz sobre las disputas en torno a la dominación y la apropiación del lugar por parte de los grupos subalternos.

EN :

This article proposes to employ the well-known metaphor of the closet, prevalent in both lesbian, gay, bisexual, transgender, and intersex (LGBTI) popular cultures and in the geography of sexualities, as a prism through which to interpret the experiences of transgender individuals in everyday public spaces. By juxtaposing quantitative findings from two questionnaire-based surveys conducted in France and the United Kingdom with results from an ethnographic investigation into the daily practices of transgender people in public spaces across Paris, Rennes (France), and London (UK), the article argues for the closet to be viewed as both a methodological and a conceptual tool. Despite the challenges posed by the closet metaphor’s spatially contradictory range of implications, which defy simple cartographic representation, the closet metaphor facilitates the conceptualisation of the spatial dimensions of transphobia when applied to transgender lived experiences. Using geovisualisations based on the participants' life stories, the article highlights the coexistence within the trans closet of forms of rejection or avoidance, which can jointly exclude or confine, sometimes in the same place. The movements of exclusion and confinement inherent in the trans closet emerge as potent forces that limit access to space, impacts amplified by the intersection of multiple forms of discrimination.

EN :

Passive academic education undermines students’ authority to voice their opinions and, consequently, limits their ability to foster critical thinking, reducing universities to mere factories of subordination (Borghi and the Brigata SCRUM, 2020). Rather than promoting passive knowledge transfer, feminist pedagogies call for transforming the classroom into a space where both students and teachers work together to challenge systemic injustices. Drawing on feminist pedagogy, in this paper, I argue for a practical approach to create feminist classrooms within neoliberal universities as spaces where to engage with social struggles, with a particular focus on Italian academia. This paper contributes to the growing body of work on feminist pedagogy, broadening the discourse beyond the Anglophone focus. Additionally, I contribute to a repository of feminist teaching experiences that can be drawn upon by those committed to the effort of creating feminist and subversive learning spaces.

IT :

In questo articolo racconto con un approccio auto-etnografico le riflessioni, le difficoltà e le decisioni che hanno informato la mia prima esperienza di insegnamento accademico di un corso di geografia, che è coincisa con il mio primo tentativo di trasformare l'aula in uno spazio femminista per la circolazione del pensiero critico. In classe abbiamo affrontato il tema della giustizia sociale, della colonizzazione dei saperi e del ruolo degli spazi (compresi quelli universitari) nel consolidare le forme di oppressione. Rifacendomi alla pedagogia critica di Freire (2018; 2014), alla pedagogia femminista e impegnata di Bell Hooks (2020; 2022; 2023) e alle pedagogie guerrigliere di Borghi (2020), ho proposto all* student* di siglare quello che ho chiamato il "patto per la costruzione collettiva di un'aula di geografia". Il patto consiste in quattro punti: creazione di una comunità di apprendimento; in-disciplinamento del corpo; personalizzazione e soggettivazione del sapere; circolazione del pensiero critico. Dopo aver discusso ogni punto, rifletto sui commenti ricevuti dall* student* alla fine del corso per capire come le pedagogie critiche, femministe, impegnate e guérillères siano state percepite dalla classe.

EN :

Households are central to Henri Lefebvre’s 1940s-1980s critiques of everyday life. They are the first spaces of everyday modernity that he analyses and include an extended sociology of women’s contradictory roles in consumption and nurture. Households perpetuate archaic, patriarchal forms and are incompletely colonized by media and consumerism. On this basis, Lefebvre champions peasant households as repositories of alternative potential which could form the basis for a different socioeconomic order than capitalism. Feminist analysis of ‘the global intimate’ has seized on this promise but develop beyond Lefebvre’s heterosexist and romanticized view of post-World War II women as ambiguous, oppressed and deluded. This paper mines Lefebvre’s key texts for his treatment of heterosexual cis-women and men, violence, intimacy, patriarchy, feminism and gender. These dimensions of the household give a more precise understanding of Lefebvre’s romanticization of the patriarchal peasant household and community. He is a transitional figure from the Marxist tradition who prefigures feminist analyses of the global intimate. However, households hold promise as a ‘margin-within:’ an enclaved, nested, alternate spatialisation within the dominant order of social space. The everyday household emerges as a crucible and social form of differences and contradictions that could be extended into a ‘differential space’ that supports maximal diversity and opportunity with minimal organisation or regression to more oppressive intergenerational, kin and gender relations.

EN :

This piece is an edited transcript of a conversation on decolonizing Geography that took place between Lindsay Naylor and Tariq Jazeel in February 2024 in response to the ACME 20+ year anniversary celebrations. As decolonial theory and efforts around decolonizing geography continue to gain momentum, this conversation – between two differently located geographers – reflects on the trajectories, geographies, meanings and (institutional) politics of decoloniality as it has taken shape across the discipline. From their own experience and vantage points, Naylor and Jazeel consider the past, the promise, and the potential of decoloniality for Geography.