The paper applies the community resilience approach to the post-disaster case of Pescomaggiore, an Italian village affected by the L'Aquila earthquake in 2009. A group of residents refused to accept the housing recovery solutions proposed by the government, opting for autonomous recovery. They developed a housing project in the form of a self-built ecovillage, characterised by earthquake-proof buildings made of straw and wood. The project is a paradigmatic example of a community-based response to an external shock. It illustrates the concept of 'community resilience', which is widely explored in the scientific debate but still vaguely defined. Based on qualitative methodologies, the paper seeks to understand how the community resilience process can be enacted in alternative social practices such as ecovillages. The goal is to see under which conditions natural disasters can be considered windows of opportunity for sustainability.

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Relational perspectives have become pre-eminent in geographical analysis of globalisation and its impacts in reshaping places, yet arguably leave unanswered questions about precisely how globalisation is reproduced through local places in practice. This paper seeks to extend and enhance the relational approach to globalisation and place by drawing on theoretical insights from assemblage thinking to articulate a methodological framework for empirical research. It draws on DeLanda's iteration of Deleuzoguattarian assemblage thinking to explore how the concepts of the exteriority of relations, territorialisation, coding, and multiplicity provide insights into the dynamics through which interactions between places and translocal assemblages affect changes in the properties and capacities of places and of their component parts, the internal adjustment of places to changes in components, and the possible future forms that a place may take following specific interactions. As such, the framework outlined advances relational analysis by permitting deeper analysis of the mechanics through which individual places endure and change in the context of globalisation and how these produce uneven geographies of globalisation. The discussion is illustrated by examples from empirical research on globalisation and rural localities.

This paper analyses the experimental nature of alternative spaces and the affective, emotional and embodied experience their enactment generates. In so doing, it grounds the analysis on the intentional community of Damanhur (Italy), as an example of experimental spaces. Scholarship concerning intentional communities draws on utopian studies that consider them as utopian laboratories. More recently non-representational approaches have emphasized the processual nature of utopias, yet studies have overlooked the experimental nature of these alternative spaces. Drawing upon in-depth ethnographic data, this paper engages with community experimentations that took place in Damanhur for residents and visitors. It illustrates how utopian enactment is experimental and thus, disordering, unsettling and creative. Moreover, I argue that experimentations are not limited to unsettling the social structure of the organisation but rather that in studying the enactment of an alternative space emphasis should also be on their capacity to affect the individual.

Recently scholars have emphasised the importance of looking at the researcher's experience and how positionality, emotions and embodiment shape the ethnographic fieldwork process. Specifically, feminist contributions have shown how the professional and the personal can be interlinked when conducting ethnographic research and have reconsidered the role of the researcher in the production of knowledge. However, such accounts often lack analytical engagements and/or reveal little about the researcher's experience beyond the fieldwork. By adopting a life course framework and its conceptual categories of social pathways, turning points, and transitions & trajectories, this paper offers an analytical device to read through the ethnographer's own experience. The paper explores a research journey undertaken in the intentional spiritual communities of Damanhur (Italy) and Terra Mirim (Brazil) by the author, which aimed to study the enactment of alternative spaces. By integrating a life course framework, this paper firstly argues the need to consider how social pathways shape the life course positioning and the research trajectory. Secondly, it shows how turning points can affect both the research direction but also the researcher's life course. Thirdly, the paper argues that the fieldwork is only one of the transitional phases of ethnographic research and encourages the researcher to reflect on its long‐term effects. It concludes by discussing how such experience can impact on the life course of the researcher as well as on the research participants.