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This paper explores the rhythm of temporary mobility experiences of young Eastern Europeans in Spain, after the European Union (EU) enlargement towards the East. Following Lefebvre's rhythmanalysis approach, and drawing on 60 in-depth qualitative interviews, this paper investigates how rhythms are linked to youth mobility and how different interplays of rhythms are connected and disconnected in multiple ways. I argue that both the EU socioeconomic context and the personal and professional life-course circumstances of young Eastern Europeans who practice mobility create different, uneven rhythms that influence their everyday lives and their perceptions of mobility. This paper highlights the issue of rhythmic change in temporary mobility, uncovering 'arrhythmic' mobility, reflected in the loss and insecurity in the lives of those who practice it; 'polyrhythmic' mobility, practised by people looking to study and/or work and expressed through uncertainty on the one hand and the possibility of establishing a certain rhythm in their lives on the other; and 'eurhythmic' mobility, used by those with a stable professional status in one of the EU countries, in this case, Spain. The conclusions provide a better comprehension of Lefebvre's thinking, offering insights for wider applications. They show the need to advance the theoretical and empirical understandings of rhythm in relation to mobility during the lifecourse.

Belonging is usually seen as a taken-for-granted, and perhaps ill-defined, aspect of everyday life. Through looking at the weather, family life and the local neighbourhood, this article argues that belonging should be recognised as an active and rhythmic practice, creating and recreating relationships, or an 'ethic of care', between people, place and history. Using elements of Lefebvre's rhythmanalysis, the article employs a diary written during a week of inclement weather to illustrate how belonging is done through the rhythms and activities of everyday life, such as being a neighbour. This demonstrates how belonging as a way of being-in-the-world, an 'ontological belonging', is practical, material and tangible. Repositioning the 'sense' of belonging as an everyday activity with tangible consequences brings with it associated responsibilities (an 'ethic of care') for place and the people who live there.

In his article “A Distant View of Close Reading: On Irony and Terrorism around 1977,” György Fogarasi investigates the contemporary critical potentials of close reading in the light of recent developments in computation assisted analysis. While rhetorical reading has come to appear outdated in a “digital” era equipped with widgets for massive archival analysis (an era, namely, more keen on “distant,” rather than “close,” reading), Paul de Man’s insights concerning irony might prove useful in trying to account for the difficulties we must face in a world increasingly permeated with dissimulative forms of threat and violence. The article draws on three major texts from 1977: de Man’s draft on “Literature Z,” his lecture on “The Concept of Irony,” and the first and second Geneva Protocols. The reading of these texts purports to demonstrate the relevance of de Man’s theory of irony with respect to the epistemology of “terrorism,” but it also serves as an occasion to reflect upon questions of distance, speed, range, scale, or frequency, and the chances of “rhythmanalysis.”

In this second of three reports on qualitative and quantitative methods we highlight novel methods with particular purchase on the problems of our time. We again focus on scholarship crossing multiple geographical divides, those of neo/paleo geography, qualitative/quantitative methods, and physical/human geography. We do so now by concentrating on three areas: the emerging digital humanities and the rise of big data, mobile methods, and rhythmanalysis. With this broad approach we seek also to encourage consilience, synergy, and a positive embrace of diversity in geographical scholarship.

Non-representational approaches (to rock art) have highlighted the relevance of making processes. Rhythm, temporality, and taskscapes emerge from every act of making, and are deeply engaged with the affective properties of these practices. In this paper, we outline a rhythm-analysis perspective to rock art discussing how it can shed light on the affective properties of this materiality, the emergence of landscapes, and the impact this practice had on the lived temporalities of the peoples that carried them out. We apply our approach to three case studies related to hunter-gatherer, agrarian, and Incaized communities in different areas of the Southern Andes. As a result, we discuss the relevance of approaching the relationship between making, rhythm, correspondences, and taskscapes to better understand rock art and avoid the pitfalls of an ahistorical relational perspective in archaeology.

This article addresses the methodological challenge of capturing and comparing children’s experiences of everyday life by using a novel rhythmanalysis approach to explore the experiences of a small sample (N = 16) of home based children aged 7–10 in England and Greece during the 2020 global lockdown. The children kept a 1 day diary in which they recorded their activities and feelings at regular intervals during their waking hours. The data collected indicates that the children’s lives were both disrupted and synchronised during this period, and highlights how their individual experiences were interconnected in time and space by shared rhythms which underpinned the patterns of their day. The paper highlights the utility of the specially designed rhythmanalysis data collection tool and analytical approach for future comparative international studies of children’s everyday lives.

This paper utilises and extends Henri Lefebvre's ideas about rhythmanalysis to explore the rhythmic qualities of taking a coach tour. The paper investigates the Ring of Kerry tour in the West of Ireland and reveals both the reproduction and disturbance, through itinerary and narratives of the coach drivers, of anticipated discourses and visual indexes of commodified Irishness. Central to the paper is the ordering of different rhythmic assemblages, which connect and disconnect in multiple ways. It is argued that the rhythmic multiplicity of coach tours involve entanglements of embodiment, affective registers, technologies and materialities. The paper reveals how the myriad tempos and rhythms of the tour take on different consistencies and intensities at different stages of the journey, and investigates the capacities of these rhythms to affect and be affected by the pulse of the spaces moved through and stopped at. In so doing, a supplemented rhythmanalysis is suggested as a productive approach for apprehending tourist spaces, practices and landscapes.

This contribution deals with the centrality of family relationships for the production of individual well-being, both on a cognitive level, i.e. as an influence on satisfaction with one's own life and, therefore, as the outcome of a cognitive evaluation, and on an experiential and emotional level, i.e. as an influence on moment-to-moment experience. It starts from an analysis of subjective well-being, arriving at a concept of relational well-being, whilst proposing an approach of rhythmanalysis as a tool for understanding the changes occurring in family dynamics in the post-Covid era.

Creative practice is fetishised in the policy discourse of post-industrial economies as a driver of growth and social inclusion. Conceptually, we advance Lefebvre's incomplete rhythmanalysis project by combining the ideas of dressage and arrhythmia to give novel insights into contradictions within the contemporary creative economy. Our analysis shows dressage (practices learned through repetition) being used as a means to impose unsustainable ('arrhythmic') patterns of working within the creative sector. Cultural intermediaries, practitioners whose work focuses on engaging communities with the benefits of the creative economy, are today finding themselves chasing short-term, bureaucratic demands on their time, which operate counter to the rhythms of creative production. This paper draws on interviews and activity diaries kept by intermediaries collected as part of a large AHRC-funded project. We conclude that the rhythmic regimes being imposed on intermediaries by policymakers and funders are in fact driving out the very creative practices they are intended to foster. This contradiction has major implications for growth, social inclusion and wellbeing in an age of neoliberal austerity.

Threading together Henri Lefebvre’s writing on space, architecture, and time, this article demonstrates the central concern of rhythmanalysis to his general project of overcoming capitalist abstraction. Reading Lefebvre’s distinction between linear and cyclical repetitions as rhythmic manifestations of the struggle between exchange-value and use-value, Ford articulates the divergent pedagogies underlying each form of repetition. Lefebvre’s project aimed at reclaiming use-value over exchange-value and cyclical over linear rhythms through the coupling of domination-détournement-appropriation, and the author next shows how post-Fordism is a perverse realization of Lefebvre’s project insofar as capital today profits from closed-developmental and open-unpredictable repetitions because capital has subsumed détournement by tethering it developmentally toward the generation of the new. This is why Lefebvre’s educational theory of rhythmanalysis (and its corresponding conception of listening) is now an insufficient pedagogical response to capitalist abstraction. In response, they build on Jason Wozniak’s reading of Lefebvre against Lefebvre to reclaim arrhythmia as a temporal gap necessary for revolutionary projects, developing a theory of arrhythmanalysis. Ford concludes the article with a coda on the political revisions required to Lefebvre’s project, which focus on a reevaluation of the actually existing spaces produced by socialist societies and serves to emphasize that rupture and arrhythmanalysis should be strategically deployed rather than uncritically celebrated.