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This paper offers a counterpoint to existing research that explores the associations between gacha games and gambling. Whilst existing research tends to advance a view that playing these games is equivalent to gambling, I contend that such assertions rest on analyses that focus almost exclusively on investing money in the game. Moreover, they tend to view the game as separate from the structuring forces of everyday life. Arguing that players are embedded within a double structural frame that moderates the extent of seemingly ‘irrational’ playing behaviours, I reinterpret grinding as a form of temporal investment that is motivated by more ‘rationalised’ engagements with the gacha mechanic. Drawing on qualitative data derived from Singapore-based players of gacha games, I explore how discipline, desire and deferred value can lead to resource maximising behaviours that are rooted in a time-money trade-off. In turn, these agentic patterns of play can be seen to ‘game-the-game’.

This paper explores the political ecology of death and the affective tensions of secularised burial rituals in Singapore. Although scholars have recently acknowledged the roles of biopower and affect in shaping environmental politics, religion and death as socio-affective forces have not been substantively engaged with by political ecologists. We argue that death is inherently both a spiritual and ecological phenomenon, as it exposes not only the spiritual geographies that structure how people see the natural world, but also the affective tensions and struggles over what counts as a “proper” form of burial in relation to religion and nature. First, we demonstrate how the Singapore state utilises a politico-ecological discourse to secularise Chinese death rituals, such that the death can be separated from the transcendent spheres and incorporated into the environmental biopolitics. Second, we focus on how people's variegated affective inhabitations of religion and secularity condition the political ecology of death. In doing so, this paper foregrounds the roles of religion, secularity and affect in rethinking the “political” of political ecology.

This paper explores some of the ways in which “care” is being transformed in response to the mediatory role of digital technologies. Digital mediation has caused care to become an increasingly cross-border practice, and a more expansive construct, that destabilises the assumption of presence (“here”) and absence (“there”). Indeed, as the physical and digital merge into one integrated way of being in the world, they enable connectivity across geographical distance, but so too can they create emotional distance within situations of geographical proximity. These outcomes reflect the “digital void” within which caregivers, and society more generally, are implicated. Digital voids are created when individuals immerse themselves within, and become responsive to, digital networks of connectivity, distraction and representation that can implicate the beneficiaries of care, their family and friends, and themselves as well. We illustrate these ideas through an empirical analysis of Singaporean voluntourists, who are shown to actively reproduce digital voids when engaged in volunteer projects overseas. Specifically, we explore the space-times of the digital void, the representations of “care” in a digital world, and how (dis)connectivity can foreground the (un)doing of care.

This article considers how socio-political prescriptions can bring about the queering of futurity in Singapore. In Singapore, state-sponsored narratives of progress view futurity in terms that are bound to place, and reproduced through the heteronormative family unit. These factors have caused constructions of masculinity to be tethered to the family, and placed within public housing. Recently, this narrative has become an increasingly inflexible and marginalizing construct that can cause straight males to be queered by their prescribed futures. In contrast, gay males are more likely to be untethered from their families, and thus occupy “unplaced” positions in Singapore’s social structure.

This paper explores how digital media can cause the representational value of rap artists to be transformed. Ubiquitous access to digital recording, production and distribution technologies grants rappers an unprecedented degree of representational autonomy, meaning they are able to integrate the street aesthetic into their lyrics and music videos, and thus create content that offers a more authentic representation of their (past) lives. Sidestepping the mainstream music industry, the digital enables these integrations and bolsters the hypercapitalist impulses of content creators. I illustrate these ideas through a case study of grime artist, Bugzy Malone, who uses his music to narrate his evolution from a life of criminality (selling drugs on the street; a ‘roadman’), to one in which his representational value is recognised by commercial brands who want to partner with him because of his street credibility (collecting ‘royalties’). Bugzy Malone’s commercial success is not predicated on a departure from his criminal past, but the deliberate foregrounding of it as a marker of authenticity. The representational autonomy provided by digital media can therefore enable artists to maximise the affective cachet of the once-criminal self.

This paper offers a “more-than-representational” understanding of how heritage value is reproduced by cottage food businesses in Singapore. It advances the notion of haptic heritage to highlight th...

This paper explores how the playing of Pokémon Go can cause power to be assembled, and team-based expressions of territoriality to manifest. By playing the game, players become embedded within digital assemblages of power, which they reproduce through their interactions with other players, game features, and public spaces. When digital assets—such as gyms—are indexed to public spaces, players work together in teams to compete for digital ownership, and control, of these assets. In turn, this leads to the forging of a team-based sense of territoriality that is pervasive, and maximized by consolidating the power of the assemblage. Qualitative data are presented to empirically explore how playing Pokémon Go in Singapore can encourage players to forge a team-based sense of territoriality, which in turn results in the (dis)assembling of power. To conclude, I call for closer consideration of the implications of digital assemblages of power for everyday life.

This paper considers how the (de)territorialised appeal of international schools in China can reflect, enforce and expand pre-existing patterns of urban segregation. Whilst exploration of the effects of educational marketplaces on urban environments has become a focus of scholarly research, the recent expansion in the supply of, and demand for, international education has caused these effects to become more nuanced. As (de)territorialised entities, international schools can cause multiple forms of spatial and psycho-social distinction and (dis)association to become intertwined, the effects of which start from the school and radiate out from there. International schools can therefore cause segregation to become a structurally entrenched phenomenon. These ideas are illustrated through an empirical examination of three international schools located in the eastern Chinese city of Suzhou. We explore the ways in which these schools are branded spaces that reproduce socio-spatial boundaries and thus foster a (de)territorialised sense of inter-belonging amongst their students.

This paper expands the notion of sacred space within the geographies of religion by arguing that spaces of religious praxis need to be understood in relation to the broader spatial logics within which they are embedded. Given that the spatial logics of urban environments tend to be secular and neoliberal in nature, it considers how religious groups respond to the realities of the marketplaces in which they operate by forging ‘alternatively sacred’ spaces. These spaces augment the appeal of religious groups in non-religious ways, thus making them more competitive players in a religious marketplace. Specifically, it explores how independent churches in Singapore create alternatively sacred spaces that are used for religious purposes, although their appeal and affective value do not accord with more traditional understandings of how sacred spaces should look, feel, or otherwise be engaged with. These spaces are designed to appeal to younger people, and to draw non-Christians to Christian spaces, and Christians to alternatively religious spaces. The extent to which they appeal to these groups provides insight into reimagination of religion under market conditions, spatial politics of value and ideological fissures between different Christian communities.

This paper reframes the theory of religious economy by developing an understanding of the effects of transnational religious influence on religious marketplaces. In doing so, it highlights the need to rethink the role of regulation in shaping the ways in which religious marketplaces operate. By reinterpreting regulation as the ability of the state to control the extent to which religious groups are able to access resources, it argues that transnational religious networks can enable access to extraneous resources, which, in turn, can enable religious groups to subvert the regulatory prescriptions of the state. Transnational religious influences therefore highlight the porosity of religious economies and the problem of regulating religious marketplaces. Qualitative data are used to demonstrate how Singapore-based churches create and strengthen transnational religious networks with their counterparts in China. These networks enable religious groups to operate with a degree of independence and to overcome regulatory restrictions on (and other limitations to) religious praxis.

In recent years, schools around the world have started to adopt curriculums that attempt to transform students into “global” citizens. Global citizenship education is, however, a homogenising abstraction that has been criticised for reflecting and reproducing (neo)liberal Western values; as such, it can be undermined by its delivery and everyday applications in non-Western contexts. This problem is pronounced in international schools, and is especially pronounced in China. By exploring the spatial subversions of international schools in China, this paper offers a new way of understanding the problems associated with delivering global citizenship education, and constructing global citizens. It draws on 76 interviews and small group discussions with students, parents, teachers and administrators representing three international schools in the eastern city of Suzhou. Specifically, it considers how the spaces of the official school, the informal school and the non-school can enforce exclusionary attitudes and behaviours, which in turn can undermine the imagined inclusions of global citizenship.

This paper contributes to the ongoing expansion of the geographies of encounter by considering how cultural encounters can lead to the realisation, and the segmentation, of the self. As much as cul...

This paper explores how the spatial practices of churches can lead to the (non-)integration of migrant communities. Whilst churches bring migrants and non-migrants together in space and time, so to...

This article explores the transformative effects of augmented reality mobile games on society and space. By layering playfulness onto public space through a digital interface, augmented reality mobile games create a pervasive sense of play that can be accessed by players potentially anywhere, and at any time. Games like these can therefore be understood as heterotopic inscriptions on otherwise mundane environments. Since being released in 2016, Pokémon Go has become one of the most popular augmented reality games in the world. It gamifies place by embedding digital objects within public spaces; in doing so, it can bring about a reimagination of publicness by incentivising players to engage with places – and with each other – in ways that are structured by the competitive logics of play. Through an empirical examination of the playing of Pokémon Go in Singapore, I consider how the game gives rise to new modalities of emplaced meaning, new ways of navigating the city and increasingly public performances of private play. To conclude, I argue that research should continue to explore the gamifying effects of digital technologies on everyday life.

This article explores the negotiations involved in the process of Chinese migrants converting to Christianity in Singapore. For many Chinese people, migration involves being exposed to religion for...

Political containers frame opinions. They play a formative role in establishing the terms of interpretation, in distinguishing between assent and dissent, and in determining the extent to which dis...

Digital media is changing the ways in which religion is practiced, understood, proselytised and countered. Religious institutions and leaders use digital media to engage with their congregations who now are not confined to single locations and physical structures. The faithful are part of online communities which allow them a space to worship and to find fellowship. Migrant and mobile subjects thus are able to be connected to their faith -- whether home grown or emerging -- wherever they may be, providing them with an anchor in unfamiliar physical and cultural surroundings. As Asia rises, mobilities associated with Asian populations have escalated. The notion of ‘Global Asia’ is a reflection of this increased mobility, where Asia includes not only Asian countries as sites of political independence, but also the transnational networks of Asian trans/migrants, and the diasporic settlements of Asian peoples all over the world. This collection features cutting edge research by scholars across disciplines seeking to understand the role and significance of religion among transnational mobile subjects in this age of digital media, and in particular, as experienced in Global Asia.

This chapter explores how digital technologies and religion coalesce to help strengthen and/or weaken the formation of communities. Whilst digital technologies have made it easier than ever before for international migrants to remain connected to the communities they left behind, religion can provide a potent source of belonging for the territorially dislocated. The creation of digitally-mediated migrant communities can enhance this sense of belonging, but complicate it as well. Drawing on 72 in-depth interviews conducted with Christian migrants and Singapore-based clergy, I explore how digital technologies enable the formation of content-based, connection-based and support-based Christian migrant communities. I highlight the ways in which migrants must negotiate the tension between being here and there, and between online and offline religious praxes.

This article argues that the motivations for investing money in gacha games can be a function of the affective embedding of players within the game, and the game within broader circuits of cultural affinity and appeal. While research on gacha games – and the specific role of loot boxes therein – has emphasised their associations with gambling, I contend that affect is another trigger that can motivate seemingly irrational playing behaviours. The affective embeddings of gacha games motivate players to curate aesthetic assemblages of virtual content that enable the mediated expression of the self. Drawing on qualitative data generated among young Singapore-based players of gacha games, I explore how the acquisition of characters, skins and collections can be motivated by the emotional payoff that comes from relationality rather than gambling.

This paper adopts infrastructure as a lens through which new understandings of the inter-relationships between territory and sovereignty can be advanced. It argues that inverting the terrestrial assumption of territory can lead to “slippages” of sovereignty in which territorial sovereignty is indirectly claimed through the assertion of governance rights. For the purposes of this paper, I explore these inversions through the reclaiming of land from the ocean, and the removal of land by the ocean. Drawing on ethnographic research exploring the effects of China-backed infrastructure mega-projects in Sri Lanka, these territorial inversions are explored, respectively, through the Port City Colombo project – in which territory is claimed from the ocean through the creation of an island infrastructure – and the Hambantota International Port project – in which territory is removed by the ocean through the creation of a man-made port. Both projects reveal the ways in which infrastructure investments are implicated in the region-building ambitions of the Belt and Road Initiative, and thus provide conduits through which Chinese sovereignty can be asserted. As conduits, they foreground the realisation, but also the reimagination, of what “islandness” can mean in/to post-war Sri Lanka.

Increasingly, technology-enabled strategies of eldercare are being developed and deployed to minimize the socio-economic costs of ageing. As part of this shift, home-based ‘smart’ technologies have...