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This paper contributes to the development of a post-phenomenological account of worlds through a discussion of the concept of circumstance. This account is developed initially through a consideration of how the concept of world figures in two important strands of contemporary thinking, namely, speculative realism and theories of affective life. By making connections across these approaches, the paper argues for a circumstantial sense of worlds irreducible to the status of surrounds for human-centred forms of life and experience. This account of worlds is post-phenomenological insofar as it does not assume the already constituted subject as the condition for worlds to take shape: instead, it attends to the circumstantial worlding of forces excessive of the subject. At the same, via a scénographie orientation it remains attentive to the affective force of life worlds, to how they are felt as a kind of circumstantial palpability.

This paper presents a model for studying ageing and technology. It investigates the theoretical gains that can be made by combining insights from Age Studies and Science and Technology Studies (STS). Although technology has become a much more salient part in the everyday lives of older people and investments are high in technologies to deal with the alleged challenges of demographic change, theory development about ageing–technology relations has not kept up with these trends. Partly this is due to the poor connection between the social scientific understanding of ageing and the technically focused discipline of gerontechnology. This has led to an interventionist logic that underlies much of the current and implicit theorising about ageing and technology. We briefly analyse the problems of the interventionist logic and then present a model that conceptualises ageing and technology as co-constituted. We propose this model – which we call the CAT-model – to highlight a number of fundamental ideas about ageing–technology relations. At the centre are four different arenas (life-worlds of older people, design worlds, technological artefacts and images of ageing) in and across which these relations can and should be studied. To develop the model, we build on our own theoretical and empirical work over the last decade, and on examples from recent scholarship that straddle the disciplinary boundaries between STS and Age Studies.

Although the idea that children are social actors is well-recognised within childhood studies, the structural contexts shaping child agency and the everyday practices that manifest in children’s social relationships with other generations are not fully elucidated. This article identifies and discusses multiple and often contradictory concepts of agency as well as a framework for re-conceptualizing it as a continuum, and as interdependent. The central argument I make is that there is a need to go beyond the recognition that children are social actors to reveal the contexts and relational processes within which their everyday agency unfolds. It is also vital to ask what kind of agency children have, how they come by and exercise it, and how their agency relates them to their families, communities, and others. The article draws on research and ongoing debates on the life worlds of children in diverse African contexts in order to critically demonstrate how their agency is intersected by experience, societal expectations, gender, geography, stage of childhood, and social maturity. In so doing, the contextualized discussions and reflections have implications to rethink childhood and child agency elsewhere.

This paper is concerned with the lifeworlds of place, and the significant part that the storied word might play in them. It considers the modern disciplinary history of place study, and styles of creative geographical writing presently being employed to configure place as a lived phenomenon, with a past, present and future. Across the piece, an experiment in place-portraiture unfolds, according to a series of episodes penned in non-fiction prose. The muse for these meditations is an arresting site reserved for burying the remains of loved ones: a seaside pet cemetery. Deep diving into the cemetery's place lore, and the life of its custodian, \"The Keeper,\" the essay explores the loss, love and longing felt for domestic companion animals by grieving humans, the better to understand a nexus of geographies; variously, of memory, emotion, intimacy, responsibility and creativity. The essay closes by reflecting on how a sustained fusion of site, subject and style can give voice to a language of radical parochialism and, simultaneously, reset the wider representational project by which geographers engage proprietary feelings about place, its presumed fate and possible prospects. In its avoidance of a more conventional academic mode, and adoption of descriptive geographical narratives, the paper offers an alternate literary model by which pressing environmental challenges might yet be affectively articulated and addressed.

Through creative speculation and intervention, this research project probes the ‘coolie homoerotic’ (Wahab 2019) as a critical reflection on the place of the homoerotic and queerness within the trans-oceanic lifeworld of coolie indentureship. The four artworks presented are informed by a series of questions that might help to build a platform for queering indentureship and trans-oceanic space beyond identity recovery and respectability politics. In this regard, the work in progress is aimed at sexing indenture by (1) focusing on Brown same-sex sexual intimacies and erotic relations on coolie ships, as a way of undoing the historically constructed disconnect between the categories ‘sex’ and ‘indentured labour’, and (2) critically engaging the colonial heteropatriarchal discourse of ‘sex/gender/sexuality’ that continues to condition the unthinkability of same-sex relations in the context of indentureship and its legacies.

In this paper, we examine a number of approaches that propose new models for psychiatric theory and practices: in the way that they incorporate ‘social’ dimensions, in the way they involve ‘communities’ in treatment, in the ways that they engage mental health service users, and in the ways that they try to shift the power relations within the psychiatric encounter. We examine the extent to which ‘alternatives’ – including ‘Postpsychiatry’, ‘Open Dialogue’, the ‘Power, Threat and Meaning Framework’ and Service User Involvement in Research – really do depart from mainstream models in terms of theory, practice and empirical research and identify some shortcomings in each. We propose an approach which seeks more firmly to ground mental distress within the lifeworld of those who experience it, with a particular focus on the biopsychosocial niches within which we make our lives, and the impact of systematic disadvantage, structural violence and other toxic exposures within the spaces and places that constitute and constrain many everyday lives. Further, we argue that a truly alternative psychiatry requires psychiatric professionals to go beyond simply listening to the voices of service users: to overcome epistemic injustice requires professionals to recognise that those who have experience of mental health services have their own expertise in accounting for their distress and in evaluating alternative forms of treatment. Finally we suggest that, if ‘another psychiatry’ is possible, this requires a radical reimagination of the role and responsibilities of the medically trained psychiatrist within and outside the clinical encounter.

The aim of the SI is to bring to the fore the places in which cross-sector partnerships (CSPs) are formed; how place shapes the dynamics of CSPs, and how CSPs shape the specific settings in which they develop. The papers demonstrate that partnerships and place are intrinsically reciprocal: the morality and materiality inherent in places repeatedly reset the reference points for partners, trigger epiphanies, shift identities, and redistribute capacities to act. Place thus becomes generative of partnerships in the most profound sense: by developing an awareness of their emplacement, CSPs commit to place, and through their place-based commitments produce three intertwined modalities of place-specific ethics that bind CSPs and place: ethic of recognition, an ethic of care, and an ethic of resilience. Our authors have found vivid examples of how emplaced CSPs embody these ethics, signaling hope for the sustainability of our (always hyper-local) life-worlds.

Over the last decade and a half, socio-cultural geographies have witnessed a genuine explosion of interest in the ethnographic tradition. Such interest is due in part to the increasing acceptance of non-representational ideas across the field and the way these ideas have constructively informed the long-standing debate on the analytics, esthetics, and politics of ethnographic representation. Non-representational theoretical ideas have influenced the way ethnographers tackle important methodological and conceptual undercurrents in their work, such as vitality, performativity, corporeality, sensuality, and mobility. This article aims to capture a few of the characteristics of this constantly evolving non-representational ethnographic style. Non-representational ethnography seeks to cultivate an affinity for the analysis of events, practices, assemblages, structures of feeling, and the backgrounds of everyday life against which relations unfold in their myriad potentials. Non-representational ethnography emphasizes the fleeting, viscous, lively, embodied, material, more-than-human, precognitive, non-discursive dimensions of spatially and temporally complex lifeworlds.

This article explores how indigenous Marind of West Papua conceptualize the radical socio-environmental transformations wrought by large-scale deforestation and oil palm expansion on their customary lands and forests. Within the ecology of the Marind lifeworld, oil palm constitutes a particular kind of person, endowed with particular agencies and affects. Its unwillingness to participate in symbiotic socialities with other species jeopardizes the well-being of the life forms populating a dynamic multispecies cosmology, including humans. Drawing from ontological theories and the multispecies approach, I show how people in a remote place engage with adverse environmental transformations enacted by an other-than-human actor. Assumptions of human exceptionalism come under question in the context of a vegetal being that is exceptional in its own particular and destructive ways. Arguing for greater attention to other-than-human species that are unloving rather than unloved, I explore the epistemological frictions that arise from combining the anthropology of ontology with multispecies ethnography. I also attend to the implications of these theoretical positions in the real world of advocacy for those struggling in and against growing social and ecological precariousness.