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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.