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This article analyses the Muslim convert as portrayed in three post-communist Eastern European films: Vladimir Khotinenko’s A Moslem (Мусульманин, Russia, 1996), Jerzy Skolimowski’s Essential Killing (Poland/Norway/ Ireland/Hungary/France, 2010), and Sulev Keedus’s Letters to Angel (Kirjad Inglile, Estonia, 2011). Although set in different periods, the films have their origins in Afghanistan and then move to European countries. The conversion to Islam happens in connection to, or as a consequence of, different military conflicts that the country has seen. The authors examine the consequences the characters have on their environment, using Gilles Deleuze and Félix Guattari’s concept of deterritorialisation, understood as an opportunity to produce political and cultural change. Resettling from one religion and place into another means breaking up structures that need to be reassembled differently. However, these three films seem to desire deterritorialisation and resettlement for different reasons. In A Moslem, national structures need to be reset since foreign Western values have corrupted the post-communist Russian rural society. In Essential Killing, it is the Western military system of oppression that cannot uphold the convert and his values. Lastly, in Letters to Angel, the convert exposes the hollowness of post-communist capitalism. The Muslim converts in these films are subtle reminders that we can all reinvent ourselves.

This article locates Norton's foundational work on identity and investment within the social turn of applied linguistics. It discusses its historical impetus and theoretical anchors, and it illustrates how these ideas have been taken up in recent scholarship. In response to the demands of the new world order, spurred by technology and characterized by mobility, it proposes a comprehensive model of investment, which occurs at the intersection of identity, ideology, and capital. The model recognizes that the spaces in which language acquisition and socialization take place have become increasingly deterritorialized and unbounded, and the systemic patterns of control more invisible. This calls for new questions, analyses, and theories of identity. The model addresses the needs of learners who navigate their way through online and offline contexts and perform identities that have become more fluid and complex. As such, it proposes a more comprehensive and critical examination of the relationship between identity, investment, and language learning. Drawing on two case studies of a female language learner in rural Uganda and a male language learner in urban Canada, the model illustrates how structure and agency, operating across time and space, can accord or refuse learners the power to speak.

Souvenir production and consumption play an important role in tourism destination development. Because constructs most commonly examined until now (e.g., authenticity, production methods, and souvenir typologies) have failed to explain several paradoxes, this study examines souvenirs from a different conceptual angle: product-place relationships based on the framework of territorialization, deterritorialization, and reterritorialization. Based upon this theoretical framework, a new typology of souvenirs was generated-localized souvenirs, generic souvenirs, and customized souvenirs-which indicate changes in souvenirs within the broader context of time and space. Also, by examining souvenirs across the spatial and temporal domains, the uneven development of souvenirs at different stages is also revealed. These may deepen and reframe our understanding of souvenirs, production methods, and authenticity, which researchers have taken for granted in previous studies.

This thesis is an exploration, investigation and interrogation of experiential research into placiality through the medium of fiction. Concentrating specifically on the region in the West Midlands of the UK called the Black Country, it brings together the concepts and practice of Situationist psychogeography and Mihalyi Csíkszentmihályi's (1975) psychological state of consciousness known as Flow into the writing of fiction. The starting point was three initial research questions: how might a methodology based on literary psychogeography and psychogeographic Flow be used to approach the reading and close analysis of selected Black Country fiction? How might such an analysis of Black Country fiction enable or inspire the production of an original, new creative piece of Black Country fiction? What might this approach reveal about placiality, the link between psychogeography and Flow and the process of producing a creative piece of Black Country fiction? This is a practice-led, dérive-based project (the dérive being the active verb in psychogeography). It is 'agnostic' in its approach (Webb and Brien, 2008) which allows for an exploration of psychogeography and Flow as 'compost' within which Black Country fiction grows into research into placiality. An element of Flow is exemplified in the construction and content of the thesis with a running interconnection between the critical, processual and creative aspects. Within the critical element, psychogeography and the state of Flow are explored and aspects of the 'alert reverie' (Bachelard 1971 [1960] in Löffler, 2017:98) prompt a discussion connecting the two, which leads to an investigation into the similarities between features of psychogeography, and the Black Country as a 'borderless' and 'real and imagined' place (Soja, 1996:6). As a consequence of these interconnections, the term 'topoaesthesis' is offered as meaning 'sensation of place' evoked by psychogeographic walking in the region, and this, together with literary psychogeography, is considered in the close psychogeographic reading of selected existing Black Country fiction by Anthony Cartwright (2017), Francis Brett Young (1962), Raphael Selbourne (2009) and Joel Lane (2000). Establishing these connections provides the critical apparatus for the reflexion on my own praxis and process of writing the new original piece of fiction in the form of a Black Country novel. From this new way of experiencing and interpreting psychogeography, the idea of the novel as applied philosophy is developed, using phenomenology and Deleuzean notions of deterritorialisation, and the term psychogeographic Flow emerges through and as the fiction itself. The thesis develops as a fiction-as-research concept, building on work by Leavy (2013), investigating how Black Country fiction and the Flow state in psychogeography coexist to produce a new, original contribution to both creative writing studies and psychogeography, as well as being of scholarly relevance to practice-as-research and Black Country studies. This marriage between fiction and psychogeographic research, where deterritorialisation of both results from neither being confined to disciplinary territories, means that fiction can be considered psychogeographic and vice versa. This pan-disciplinarity reflects and represents the borderlessness of the cartography of the Black Country, and within this thesis, the resulting new, original novel, God's Country, performs as active research, being an articulation of psychogeographic Flow in Black Country fiction.

The contemporary restructuring of religion and secularism demands a departure from conventional post-secular analyses that remain confined within the epistemic and institutional frameworks of the nation-state. This paper develops the concept of post-secular cosmopolitanization to theorize the dissolution of the secular–religious binary as a regulatory mechanism of power, revealing how religion and secularism are co-constituted through global entanglements that transcend national boundaries. Unlike dominant conceptions of post-secularism, which assumes the continued dominance of secular and national institutions despite religious resurgence, post-secular cosmopolitanization captures the ways in which transnational religious movements, digital religious networks, and global governance structures are reshaping religious authority, secular regulation, and political sovereignty. It is shown that this transformation leads to three major consequences: (1) the erosion of the nation-state’s regulatory monopoly over religious life as alternative religious and transnational actors emerge as influential governance entities; (2) the deterritorialization and fragmentation of religious authority, undermining traditional clerical and institutional hierarchies; and (3) the blurring of religious and secular domains, where global economic, legal, and political structures increasingly integrate religious actors, norms, and ethical frameworks. These developments signal a paradigmatic shift beyond the secularization thesis and dominant conceptions of post-secularism, necessitating a reconsideration of how power, governance, and religious authority function in a world no longer structured by the nation-state’s exclusive claim to sovereignty. By analyzing these entanglements, this paper provides a theoretical framework to understand the reconfiguration of global secular and religious orders, challenging entrenched assumptions about the trajectory of modernity.

Notre recherche centrée sur les enjeux territoriaux des Urban Living Labs (ULLs) tente d'éclairer la dynamique des mouvements de territorialisation et déterritorialisation des innovations et des changements d'échelle. En ce sens, elle vise à compléter un manque dans une littérature académique qui tend à se focaliser sur les processus et la performance de l'innovation, plus que sur ses liens avec les lieux et les territoires. Basée sur la méthode de l'étude de cas, notre recherche met en évidence que l'écosystème de l'ULL favorise le changement d'échelle de l'innovation et sa déterritorialisation et s'accompagne par l'évolution de l'identité de lieux de l'ULL, qui s'estompe au profit des territoires de projets d'innovation et de leur diffusion.

Why does territory matter to social movements and what does it allow them to achieve? Despite the ever-apparent centrality of territory-the appropriation and control of space through forms of power-to social movements worldwide (e.g., protest camps, land occupations, indigenous activism, squatting, neighborhood organizing), there has been a surprising lack of attention to this question by Anglophone geographers. This article develops Brazilian geographer Fernandes's notion of \"socioterritorial movements\" as an analytical category for social movements that have as their central objective the appropriation of space in pursuit of their political project. It does so by contrasting the concept of socioterritorial movement to those of social movement and sociospatial movement and proposing four axes of analysis for socioterritorial movements. First, territory is mobilized as the central strategy for realizing a movement's aims. Second, territory informs the identity of socioterritorial movements, generating new political subjectivities. Third, territory is a site of political socialization that produces new encounters and values. Fourth, through processes of territorialization, deterritorialization, and reterritorialization, socioterritorial movements create new institutions. These axes are further elaborated through the comparative analysis of two case studies: the Movimento dos Trabalhadores Rurais Sem Terra, a large peasant movement in Brazil, and the Tupac Amaru Neighborhood Organization, an urban social movement from northwest Argentina. Comparison is deployed as an expansive mode of analysis to open up the concept of socioterritorial movement and indicate potential lines of enquiry for further study. Key Words: Argentina, MST, social movements, socioterritorial movements, territory.

Clanek opisuje premik у upravljanju evropskih meja, kjer se statiéna meja spreminja у fluiden in prozen mejni rezim. V njem se mnozijo in krepijo Stevilne notranje in zunanje meje, pri Cemer sodelujejo Stevilni zasebni in javni, evropski in nacionalni akterji, tehnologije in diskurzi. Upravljanje sodobnega mejnega rezima se je spremenilo у prostor ustvarjanja pravnih okvirov in kategorij prebivalstva. Razvil se je v ezmejni »industrijski kompleks«, ki serazteza prek samih mejnih obmoij, z eksternalizacijo evropskega upravljanja migracij pa tudi у sosednje drZave in celine. V élanku so opisane nekatere glavne znacilnosti premikajocih se meja: njihova deteritorializacija, privatizacija, eksternalizacija in digitalizacija. Zakljuéuje se z analizo sodobnega razvoja evropskega mejnega rezima v jugovzhodni Evropi in na balkanski poti.

Abstract Afro-Colombian and indigenous populations in the Pacific, especially in the department of Chocó, find themselves without tacit sovereignty social identities due to the armed conflict, which, along with other factors, has put the extinction of various ancestral groups at risk, affecting their wealth, cultural, environmental, and ethnic. The biogeographical, climatic, and cultural characteristics make differentiate the Pacific region from the whole of Colombian society; it is an area surrounded throughout its territory by indigenous reservations and ancestral black territories. In the context of the armed conflict, this particularity significantly affects ethnic communities with a close relationship with nature since rivers and the sea, for example, especially connect their territories. [...]regarding human rights, the article aims to counter-hegemonically make said situation visible, to identify the deterritorialization suffered by various ethnic groups displaced by the armed conflict despite the Peace Agreements in Havana. Actores que, junto al fenómeno del narcotráfico, han afectado a personas, desde el ámbito individual al colectivo.

Beginning with the 1846 Mexican-American War and expanding to the post-9/11 era, the U.S.-Mexico border has become the embodiment of crises, conflicts, and reconciliation. The border crossing has occupied the headlines with strict border control policies and high death tolls along the border. A Pulitzer Prize finalist for the nonfiction category in 2005, Luis A. Urrea’s The Devil’s Highway (2004) gives voice to marginalized Mexican border crossers in his personal-political border writing. This article poses a major question about Mexicans crossing the border: why do they embark on a fatal journey across the border? As a response, the article explores the historical, cultural, economic, and political repercussions of Mexican border crossing through The Devil’s Highway. Mexicans’ sense of displacement and search for a place in American society and economy relate their border crossing to the concepts of deterritorialization and reterritorialization, keyed by Deleuze and Guattari. In addition to Arjun Appadurai’s intersectional global dynamics and John Tomlinson’s overwhelming mass media and communication networks, Mexican migrants’ broadened entrapment in a cycle of global deterritorialization and reterritorialization is noted. With the failure of border militarism and prevalent xenophobic responses, Urrea’s political narrative calls for collaboration between the United States and Mexico on diplomatic, legal, and humanitarian terms. Therefore, the analysis of Urrea’s pro-life narrative and his call for border policy reform provide a new dimension to the politics of border control, border and immigration studies, and human rights struggle along the border. As an interdisciplinary border narrative, The Devil’s Highway highlights the predominance of Mexican history, geopolitical and regional dynamics, and globalization in the experience of undocumented Mexican migrants.