During the last two decades, an increasing number of studies on the geographies of gay and lesbian couples have been carried out, stressing the urban significance, tolerance, and amenities. In this study, it is argued that former studies have only mapped a fraction of the gay and lesbian population, that is, the couples, and present a new method for retrieving information from the Internet to map gay and lesbian singles and couples. The findings indicate that there is a significant difference between gay and lesbian singles and couples and that the urban significance is much stronger for singles than for couples. In the conclusion, it is suggested that a life course perspective could explain this where gay and lesbian singles tend to concentrate in cities, but when they have found a partner and decide to move together, the city is less important. Finally, a recommendation reconsidering partnership data is made as it can be problematical to generalise such data for a gay and lesbian population.Integers represent index rank (highest = 1); values in parentheses represent index values. Municipalities in italics are the three metropolitan areas; those in bold are university cities. Municipalities are listed in descending order, according to size of population ≥15 years of age. 746T. Wimark and J. Östh

Discussions of tenure mix have received renewed interest as many have suggested that neo-liberalization has made way for gentrification of neighbourhoods and increasing segregation. Yet, few scholars have studied country-wide changes in tenure mix, due to the lack of data and appropriate methods. In this article, we propose to use tenure type landscapes to analyse changes in housing policy. We do so while acknowledging the evolution of housing policies in Sweden since 1990. Using individualized and multi-scalar tenure type landscapes to measure change in neighbourhoods, we analyse housing clusters in 1990 and 2012. We show that the tenure landscape in 1990 at the height of the welfare state was fairly diverse and mixed. During the next 22 years, however, the landscape changed to become more homogenized and dominated by ownership through tenure conversions and new housing. We argue that awareness of these changes is essential to understanding present and future segregation and gentrification processes.

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As people continue to flee repressive regimes, discussions of refugees' state of liminality have intensified. Refugee camps and detention centres tend to force refugees to endure living in liminality for long periods of time. Taking fleeing as a point of departure, this study suggests a change from the notion of fleeing as movement to a search for home and homemaking. This understanding shifts the analysis away from state-controlled spaces to a wider consideration of spaces of importance for homemaking. Widening the discussion on liminality to homemaking indicates that liminality can be experienced in a variety of spaces. Using material from interviews with queer refugees in the Swedish countryside, I discuss their travels, displacements and homemaking. Their stories show that creating a home is a continuous process delimited by norms in families, ethnic networks, host societies and queer networks. Not adhering to these norms renders homemaking difficult and pushes some queer refugees to liminal spaces. Thus, I suggest an understanding of some queer refugees as constantly rejected and pushed into a perpetual state of liminal homemaking. An analysis that illuminates refugees' displacements from belonging moves discussions of liminality away from statecontrolled spaces and highlights the norms that govern the homemaking process. Faire son chez-soi et liminalité perpétuelle chez les réfugiés queer RÉSUMÉ Alors que les peuples ne cessent de fuir les régimes répressifs, les débats sur l'état de liminalité des réfugiés se sont intensifiés. Les camps de réfugiés et centres de détention ont tendance à forcer les réfugiés à endurer un état de vie liminaire pendant de longues périodes. Prenant comme point de départ la notion de fuite, cette étude suggère de penser la fuite non comme mouvement mais comme quête d'un chez-soi. Cette interprétation fait glisser l'analyse au-delà de la question des espaces contrôlés par l'État vers une considération des espaces importants pour la fabrique d'un chez-soi. Élargir la discussion sur la liminalité à la fabrique d'un chez-soi signifie que la liminalité peut être vécue au travers une variété d'espaces. À l'aide d'entretiens avec des réfugiés queer ARTICLE HISTORY

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