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Departing from the dominant trend of favoring flexibility, flattened relations, and deterritorialization in featuring the transnational, this autoethnographic inquiry theorizes and exemplifies how the gravity of place may give rise to the evolvement of scholarship in the context of transnational mobility. I examine my own career trajectory to demonstrate how groundedness results from the dynamics between displacement and emplacement. While recounting my experience of moving back and forth between Western universities and my home institution in Vietnam, I explore issues such as the nation building framework for transnational mobility, scholarly self-formation, and community cultivation. The study centers a mode of emplacement termed ‘existential commitment’. It calls attention to the cultivation of a small, immediate scholarly community as a form of scholarship in the global periphery. The emphasis is on how the transnational can be grounded in local academic practices that address the world at multiple layers and scales.

Understanding how globalization affects consumers is a key concern of international marketing research. Consumer culture theory (CCT) studies contribute to this stream of research by critically examining how globalization affects consumers under different cultural conditions. We offer a systematic narrative synthesis of 30 years of CCT globalization research to gain perspective on this important stream of research. We identify three theoretical perspectives – that is, homogenization, glocalization and deterritorialization – that have shaped the ways in which CCT scholars have approached globalization phenomena. We discuss each perspective with regard to its underlying notion of culture, its assumptions of power relations between countries and the role that it ascribes to individuals in globalization processes. We problematize these perspectives and show how CCT research has challenged and extended each perspective, focusing specifically on consumer empowerment, consumer identity and the symbolic meaning of global brands as substantial domains. Lastly, we discuss avenues for future consumer cultural globalization research.

Geophilosophy is a spatial concept that will be applied as a supplement to the geographical method, in order to better understand the historical-geographical development in Bosnia and Herzegovina (hereinafter BiH), its political-geographical evolution and the dialectic of regional geographical forms[1]. This was achieved through the application of the postmodernist concept of geophilosophy, which was created by Deleuze and Guattari at the end of their scientific careers[2]. From their philosophical point of view, Tampio (2014), Protevi (2010), Paar (2010) and others wrote about their work. This concept also has its geographical dimension, and significant works have been written about it by Woodward (2017), Bonta (2010), Peet (1998) and others. The purpose of this paper refers to the attempt to simplify the presentation of cyclical historical-geographical processes on the territory of BiH, which can be explained by the correctness of the origin and development of certain geophilosophical processes. Therefore, the organization of this paper is supported by the elaboration of the terms territorialization, deterritorialization and reterritorialization. Finally, the conclusions indicate the coincidence of these geophilosophical processes with the historical-geographical phases in the development of BiH: prehistory = territorialization; ancient period = deterritorialization and medieval period = reterritorialization. [1] The historical-geographical framework for this manuscript is ​​the second part of the book: G. Mutabdžija, Regional Geography of Bosnia and Herzegovina, 2016 [2] Deleuze and Guattari, What is Philosophy?, 1994.

In this article, we map conditions and enactments for a new plane of inquiry, what Mazzei named a minor inquiry. Informed by our collective thinking with Deleuze and Guattari’s discussion of a minor literature and its attendant characteristics, deterritorialization, political immediacy, and collective assemblage of enunciation, we present the conditions for inquiry on this new plane, provide enactments from our individual projects, and conclude with incitements for escaping the dogma of prescribed method.

This article makes use of Deleuze and Guattari’s concepts of deterritorialization and lines of flight, together with Aamir R. Mufti’s analysis of global literature in order to study the work of three Pakistani novelists, Nadeem Aslam, Mohsin Hamid, and Kamila Shamsie. Fragmentation, disjunction, and disorientation are the main forces at work in contemporary Pakistani fiction in English, whose founding metaphor is the image of partition, and an insistence of borders and their transgression.

Amid a global cultural landscape defined both by the ambiguities of deterritorialization and the persistent impact of established geopolitical hierarchies, the idea of cultural reflux offers a potent tool to conceptualize and lend context to the study of nascent peripheral and semiperipheral media industries. Dialoguing with Thussu and Iwabuchi’s work on media flow as well as Curtin’s concept of media capitals, this article proposes to analyze “mockbusters”: derivative copies of established metropolitan media properties. I specifically look at the output of the Brazilian studio Video Brinquedo, infamous in the 2000s for its blatant, low-quality copies of established children’s media properties. In examining the BRICS (Brazil, Russia, India, China, and South Africa) mockbuster as a case study of opportunistic media counterflow, the idea of cultural reflux complicates debates over where we should situate our analytical objectives with respect to mediatic peripherality, and how we can more concretely examine the relationship of media flow to transnational imperial frameworks.

This article investigates the relations of power and resistance manifest by the WikiLeaks network. The primary research question of this inquiry is, ‘what power relations and possibilities for resistance are presented by WikiLeaks as a novel form of network organization?’ The article shows that WikiLeaks has been able to exert influence from the periphery of existing networks by exploiting vectors of ‘deterritorialization’ to destabilize existing power relations. The article contributes to the literature on the network organization by developing an account of resistance to State and corporate power in terms of an ‘absolute deterritorialization’. This idea has important implications for the tactics of resistance in network organizations, where vectors of deterritorialization have become a defining feature of resistance tactics of the WikiLeaks network.

On 21 February 2012, a female Russian punk collective ‘Pussy Riot’ performed a ‘Punk Prayer Against Putin’ on the soleas of Moscow’s Cathedral of Christ the Saviour. The ensuing controversy over the performance, as well as criminal charges brought against three members of the group, made explicit the contentious nature of the place of Pussy Riot’s ‘punk prayer’. The author examines place in its dual identity as an event and as an actor, one affected, the other affecting. As an actor, a place becomes capable of enacting change, and as an event, it takes on the qualities of its occupants. While the rebuilt Christ the Saviour Cathedral was once a women’s convent, a monument to Russian victory over Napoleon, a never-completed Palace of Soviets and a giant outdoor swimming pool, the author examines how this place oscillates between resonance and irrelevance, disenchantment and re-enchantment, deterritorialization and reterritorialization.

The philosophy of Deleuze, and his collaborative work with Guattari, has begun to appear in the field of action research. This article seeks to build on this scholarship through a discussion of the literature in which Deleuzoguattarian concepts are used to reconsider action research methodology. Framing action research as territory, I suggest that artmaking can facilitate the creation of new ideas, thus initiating the process of deterritorialization. For an examination of the concepts used and the implications for action research methodology, I draw from my experience creating art as an action researcher with a local Somali nonprofit organization.

African cartoonists do not have the right to ridicule and offend political leaders. As a result, cartoons that deterritorialize African leaders by taking them out of their traditional zones of power and comfort, and place them in absurd, imaginary cartoon ‘realities’ for purposes of criticism, are often met with censorious judicial and extra-judicial measures. These efforts are aimed at reterritorializing and rehabilitating the ‘tarnished’ images of the powerful and enable them to control their media images. In response to these pressures, many Sub-Saharan African cartoonists engage in symbolic ‘space shifting’. This is the phenomenon whereby critical commentary and political cartoons are deterritorialized or transferred from real space to cyberspace, the Internet and social media sites, for purposes of escaping censorship. This study focuses on a select group of cartoons and cartoonists who transferred their work from real space to cyberspace in a bid to escape censorship and political pressure.

This article speculates on the pedagogical consequences of deterritorializing disciplinary knowledge. I suggest a move from knowledge as discipline to knowledge as an emergent potential of a field. Through this move, I propose an immanent pedagogy, based on the work of Deleuze and Guattari, in which students and teachers become active participants in a field of knowledge. This field is not only a way out of disciplinary knowledge but also a mechanism for students and teachers alike to critique and subvert disciplinarity. My understanding of knowledge production is based on the ontological and immanent capacity of students to learn and produce. In developing the idea of deterritorializing the classroom, I will draw from literature on decolonizing pedagogy and knowledge production as well as literatures that engage with digital pedagogies and activism.

This article draws from Deleuze and Guattari's (1987) social ontology philosophical approach to explore how neoliberal imaginaries are promoted within the Cross-Taiwan Strait region in Asia. Highlighting voucher policies from Hong Kong and Taiwan as examples, the analyses and discussions in this article seek to identify lines of flight as well as to understand reforms as the processes of “deterritorialization” and “reterritorialization” through which entangled (im)possibilities for the assemblages of quality early childhood education and care are crafted.

This article considers the relationship between people and place in the everyday production of the local. Based on empirical research with young people in Russia's far north it offers an empirically substantiated argument that processes of deterritorialization do not necessarily imply the disembedding of people from either the national or the local. Drawing on discursive psychological approaches to the construction of nationhood, the article demonstrates how national and local patriotisms are produced through a post-Soviet project of nationalism and an active programme of flagging the city by the city administration. Through an exploration of the everyday manifestation and articulation of ties between people and place, however, it also suggests some of the limitations to theories of the everyday discursive production of nationhood. Connections to place, it is argued, are not only unconscious or linguistic expressions of discursively produced subjects, but emotional and sensual responses to the material (urban space, nature, climate) and symbolic (hymns, flags, historical narratives) environment. This suggests the need to conceptualize place as a site of the active production and enactment of subjectivity, which is itself not only the product of language and discourse but of experience, affect and ‘matter’.

Twenty-first century globalization forces of technology and trade transport cultures across territorial borders. Cultural exchange now occurs in the absence of first-hand continuous contact that accompanies population migration. We propose and test a modern type of acculturation— remote acculturation—associated with indirect and/or intermittent contact between geographically separate groups. Our findings uncover indicators of remote acculturation in behavior, identity, family values, intergenerational discrepancies, and parent–adolescent conflict among families from one culture (Jamaican Islanders) to a geographically separate culture (European American) that emulate traditional acculturation of emigrants from the same ethnic group (Jamaican Immigrants) now settled in that foreign nation (United States of America).

At the end of April 2007, an event unfolded in Tallinn, Estonia, that came to be called the ‘Bronze Night’. Most of the research on this event—and on events in general—uses an after-the-act representational approach that treats events as effects whose cause lies elsewhere, external to the event in its becoming. Partially because of this, most research into events emphasizes temporal path-dependency and all but ignores the spatiality of events. Following Deleuze's philosophy of the event, I seek to learn from the Bronze Night as an event by using an in-the-act procedure of reassemblage. In reassembling the event, I pay special attention to its spatiality: to processes of deterritorialization and reterritorialization, to event-spaces produced and partially captured, and to the event's transitivity to new spaces. The paper ends with a discussion of the ways in which the conditions of the problem that actualized the event were newly determined in and through the event, creating opportunities for the event's counteractualization.

The article attempts a reformulation of globalization theory. We identify ‘flow speak’ and the flattened ontology of the social that goes with it as a major limitation in contemporary globalization theory. Contrary to the prevailing overemphasis on mobility and deterritorialization, we suggest an existential turn that orients future globalization thinking more towards issues of belonging, choice and commitment, and the rhythmicity of social relations. To highlight the processual character of this shift of perspective, we shall draw on the paradigmatic figure of the ‘homecomer’. S/he, in our understanding, embodies the ambivalence between the lure of global options and the need for commitment to lasting bonds. Thus, we do not argue for a post-mortem on globalization theory, but maintain that a deeper understanding of globalization as a ‘way of being in the world’ would require a phenomenologically inclined repositioning of the concept.

While nature is often claimed to be a space of harmonized balance or an antidote to the chaos of the modern world, we need a more grounded assessment of nature as endlessly changing and much less predictable than we like to assume. In this essay, I explore Karen Traviss’ provocative exploration of unbalanced nature and unbounded bodies in her wess’har series with the guidance of two ecocritics who reject the concept of balanced nature, Dana Phillips and Ursula Heise. Additionally, I turn to the environmental philosopher Val Plumwood for insights regarding Traviss’ spurious yet rather standard vision of an unlimited technological panacea. Traviss’ series portrays how the boundaries and limits that we perceive as solid are often much less so than we believe, yet she also reveals—inadvertently, it seems—how easily we blindly ignore other, more solid limits.

Ama Ata Aidoo’s Our Sister Killjoy is read as an inversion of the colonial travel narrative, addressing the continued asymmetrical power relations between Europe and Africa. The paper posits Sissie, its focal character, as a site of theoretical transformations, engaging with issues of racial subjectivity, sexuality and political positionality in relation to the neo-colonial African state. It further argues that Aidoo situates a performative self in the text through an interrogatory narrative voice that succeeds in both deforming the novelistic pattern and participating in the critique of Western subjectivity and hegemonic feminist positioning, while inserting a resistant feminist ideology into Pan-Africanist discourse to re-envision the role of African women in Africa’s development.

This paper analyzes how space is produced in the interaction between political demonstrations and protest policing during a series of racist and antiracist actions in Sweden. A model is proposed for a spatial analysis of both police and protesters based on the concepts of territorialization and deterritorialization. The spatial practices of police and protesters unfold on different scales in conflicts of territorial border control and order control within territories. As indicated by Lefebvre's spatial triad, this process is also influenced by authorities' representations of space and the representational spaces of the actors involved. When spaces are claimed for representation, symbolic meanings of protest spaces are used and modified, occasionally as ‘truth-spots’ for demonstrating movement knowledge claims. The paper contributes to a more systematic theoretical understanding of the spatial interaction between police and protesters, while indicating the importance of considering cases with multiple stakeholders in order to avoid an all too dichotomous understanding of conflicts over public space.

/ This article explores how France's leading newspaper, Le Monde , `re-presented', or presented anew, French secular republican ideology and the right of free expression at the height of the `affaire des caricatures de Mahomet' (the Mohammed cartoons affair). This global crisis, which was spawned by the publication of cartoons of the Prophet Mohammed by the Danish newspaper Jyllands-Posten, took on a specific French coloration when French newspapers republished the cartoons and added their own caricatures to the lot. It was found that Le Monde used the crisis to restate French free speech values, and placed the controversy squarely within the framework of French secular republicanism where the right to blaspheme and offend is sacrosanct.

Accounts of virtual organization have been couched in terms of concepts and metaphors that do not inherit from the features of a coherent theory of virtuality. Arguing that virtuality is inherent in modernity, this article focuses on three major drivers behind the current wave of virtualization of organizational work practices to explore the interplay of the virtual and the concrete. Using three vignettes as an illustration, the article discusses how organizations, through writing, make the presence of humans contingent; through technology, displace human action into artifacts, machines, or electronic devices; and through institutions, virtualize (conflicting and sometimes collaborative) human relations and proximal encounters. However, the process of virtualization does not only deterritorialize existing skills and relations, but it also generates new skills, which in their turn impose a reterritorialization process.

The discussion in this paper moves through three stages. In the first the relation of political spaces and borders to citizenship is interrogated; in the second, notions of deterritorialization and reterritorialization are examined in relation to ideas of the material constitution of Europe; and, in the third section it returns to the issue of citizenship and its relation to cosmopolitanism. Rather than being a solution or a prospect, Europe currently exists as a ‘borderland’, and this raises a number of issues that need to be confronted.

Although spanning the same physical area, the spaces of night differ from the spaces of daylight. Crucially, the night impels society to establish mechanisms that take the darkness into account (e.g., via enhanced surveillance of vulnerable areas and the lighting of places of consumption). The night spaces created by government policies, business strategies, or social codes of conduct seek to direct, if not outright control, people's actions and desires. Yet such hegemonic night spaces are themselves contested by groups and individuals who use the darkness to pursue alternate goals, some socially transgressive and some illegal. Accordingly, night spaces can be multiple, overlapping, and contradictory, incorporating the myriad tensions of the social processes that constitute them.

Taking its stance in social embeddedness theory, this article questions the assumption that companies' adoption of the Internet implies a linear move from local embeddedness to placeless globalization. The aim of the article is to explore the role of local strategies in a multichannel service production context. In substantiating the argument, 20 in-depth interviews with managers representing the travel and banking industries are used. The article identifies six key roles of local strategies: developing a local market feel, exploiting employees' local explicit knowledge, exploiting employees' local implicit knowledge, developing relationships, using a local branding strategy, and applying a local branch design. This illustrates the way in which, in this context, the Internet has led to places being redefined and used for new strategic purposes, a process that, in the words of Lévy (1998), is referred to as a movement of reterritorialization.

This article seeks to articulate the Third World in/and cultural studies through a critical interrogation and refiguration of the term with reference to the current condition of global capitalism and its structuring effects on collective struggles. Tracing critiques of the term to the historical connection between the Third World and the nation-form, the article suggests a deterritorialization of the Third World to reclaim its relevance under global capitalism as a discursive site of utopian longings for unity among the oppressed and the creation of alternative futures. The deterritorialized Third World is refigured through a theoretical deployment of `queering' and discussed with reference to the experiences of Filipina domestic workers in Hong Kong.

This extended introductory article sets the scene for consideration of liquid modernity and Bauman’s recent work in general. His ideas are placed against Pollock’s concept of the ‘trans-disciplinary’. The ramifications of Bauman’s work for cultural analysis are discussed, particularly his ideas about migration, tourism, borders and the impact of global social trends on citizenship and agency. One central theme is deterritorialization - both in terms of academic disciplines and the shift from solid, defined, localized, territorialized, nation-bound modernity to the liquid modern.

Critical opinion is divided on the conspicuousness of Trieste in Svevo’s work. This essay argues that the figure of the international border helps us understand the fictive image of space in La coscienza di Zeno (1923). The epistemological instability of the text resides in the gap between a ‘peripheral’ Triestine dialect and a ‘core’ standard Italian: a problem of space-in-language. The aporia of Zeno’s truthful-mendacious narrative becomes associated with the territorial status of language. In a geo-political fable, Zeno is stranded on the Austro-Italian border on the day war breaks out between those nations: what is represented is a paradox of space and not a naturalistic setting. Referring to Montale’s and Robbe-Grillet’s responses to Svevo, I finally associate Deleuze and Guattari’s concept of a Kafkan ‘minor literature’ with Svevo’s own deterritorialized vernacular. Svevo’s novel, innovatory because ‘semi-peripheral’ (Moretti), is part of a Mitteleuropäisch atopian modernism whose poetics are, in Musil’s phrase, ‘without qualities’.

Drawing on the burgeoning literature on globalization, international migration and the deterritorialization of social identity in transcultural contexts, we examine the diasporic designs of the Singapore state in its ‘goregional’ push and compare this with individual (re)negotiations of social identity as a result of relocation in China. While the state has exhorted the value of configuring a Singaporean diasporic identity which facilitates cultural penetration of the Chinese nation through network capitalism and ethnic entrepreneurship and by projecting Singapore's brand name on foreign shores, identity negotiations of individual citizens across transnational space appears to be both ‘strategic’ and ‘sticky’.

This article explores the sanctifying power of technology and digital imagery, and its use for local political action. Drawing on fieldwork undertaken in northeastern Thailand, the author examines how a photograph of a tree and its presentation on a laptop computer were used to save the tree from being cut down. He shows how a unique combination of rhetorical strategy and commodity fetishism, when coupled with the digital image, rendered the tree sacred and therefore untouchable; this was possible due to the cultural identity of rural villagers, who imagine themselves simultaneously as both rural and national.

This article examines the relationship between transnational television networks and the process of globalization. It argues that cross-border channels represent a form of television that is different from national channels because it is deterritorialized in character. The cross-border coverage of transnational television networks, their multinational audience and international production operations tear apart the relationship between place and television and challenge the traditional relationship between broadcasting and the nation-state. Transnational television has not simply adapted to globalization but helps to fashion the new global order. This article shows how cross-border channels help sustain the globalizing processes that shape domains as diverse as the media and music industry, finance and politics. They are among the global communications networks and systems of exchange that drive the integration of these fields of activity on a world scale. My twofold argument is grounded on an empirical study that has involved more than 40 interviews with executives from the television industry over a period of two years.

The Westphalian system of sovereign nation-states is being challenged as national administrations lose their `gate-keeper-role' between domestic and international politics. But what kind of political system is emerging `after Westphalia'? The article attempts to answer this question by looking at processes of political institution-building in cross-border regions in Europe and North America. A classification of political institutions is developed which, in a first dimension, distinguishes between instrumental and identity-providing institutions. Second, formal, encompassing and territorially based political institutions are contrasted with informal, specific and non-territorial institutions. Based on this classification, the forms of cross-border collaboration in four border regions in Europe and North America are compared. In Europe, cross-border collaboration is producing another soft, but formalized, comprehensive and territorially defined layer in the European `multi-level-system'. In North America, by contrast, only informal, specific and non-territorial institutions are evolving across the national borders. Here, the territorially based nation-state is not complemented by similar kinds of polities, but is instead being challenged more fundamentally by new kinds of polities — transnational socio-economic exchange networks and transnational ideological coalitions which embody enormous transformational potential.

In an era of increasing cultural diversity within nation-sates and the deterritorialization of cultures and peoples, the notion of a national citizenship signifying a single, homogenized culture shared by all citizens has become obsolete. A possible alternative is presented in which an uncoupling of nationality and culture would lead to open and equal communication between citizens and the development of transmigrants’ identities as members of a transnational and multicultural global society who may have ties with two or more nation-states.

This paper presents a case study of the software industry in India and the US as a step toward an ethnography of transnational migration. By focusing on the subject positions and forms of work created by the new international division of labor, contemporary theories of global culture and difference are brought into question through a political economy of globalization. The analysis suggests that the phenomena of postnational deterritorialization may be less important than the emerging forms of labor polarization within and across nation-states.

happened that people who lived near German concentration camps didn't do anything, didn't help . . . maybe the best explanation as to why people didn't stop the massacre is given by a Polish villager from present-day Treblinka [in Claude Lanzmann 's documentary Shoah] who, in answer to the question whether they were afraid for the Jews, answered that if he cut his finger it hurt him, not the other person. Yes, they knew about the Jews, the convoys, the fact that they were taken into the camp and vanished. Poles worked their land right next to the barbed wire and heard awful screams. "At first it was unbear

Postmodernism is the expression of a profound contradiction: deterritorialization and a borderless world on the one hand, and, on the other, the return of nationalism and the exacerbation of the gap between the `developed' and the `underdeveloped' worlds. The freedom that is associated with postmodernism is, in fact, an abject surrender to the dominance of capitalism. This essay argues that the significance of postmodernism has to be determined globally and world-historically and not merely within the confines of the metropolitan West. Secure in its dominance, postmodernism travels the world over in the name of knowledge, theory and epistemology. The pervasive epistemics of the `post-' sanctions the domination of other knowledges by the knowledge of the West. In a world polarized into the West and the Rest, the rest of the world has the ethico-political responsibility as well as authority to ensure that postmodernism does not mandate itself as the universal human condition.