Spectral geographies: haunting and everyday state practices in colonial and present-day Alaska

Post‐phenomenology and space: A geography of comprehension, form and power

“…These positions have often revolved around the key issue of landscape. Here, space is figured variously as dwelling (Cloke & Jones, ), folding (Wylie, ), and haunting (Coddington, ; Hill, ; Wylie, , ), among other terms. From a so‐called dwelling perspective (Ingold, ), space is a product of a “taskscape” that emerges through human activity.…”

“…This work continues to influence debates in science and technology studies (e.g., Verbeek, ) but has not been widely developed in geography (although see Revill, ). Second, within geography there is a range of work that has developed a “post‐phenomenology” of landscape (Rose & Wylie, ), which seeks to complicate notions of presence and subjectivity that are associated with traditional phenomenology through an engagement with terms such as haunting and spectrality (Coddington, ; Hill, ; Macpherson, ; Rose & Wylie, ). Third, a variety of post‐phenomenological work within geography has engaged with ideas from speculative realism (Harman, ) to think through definitions of post‐phenomenology (Ash & Simpson, ), post‐phenomenological methods (Ash et al, ; Ash & Simpson, ; Rossetto, ), and concepts such as world (McCormack, ).…”

New Histories: Creating Video Work to Fill Adoption Absences

“…This is not Jacques Derrida's hauntology, according to which he argues that the spectre of Marxism was haunting modernity, 33 but hauntology as postcolonial scholars use it, allowing us to talk about the landscape as a place where the border between the past and present is fluid, an unfinished, contested place that contains "histories that cannot rest." 34 For Eve Tuck and C. Ree, hauntology describes the "relentless remembering and reminding" of a brutal colonial past that will not be appeased and won't ever go away. 35 Avery Gordon uses it to talk about "lingering trouble"; violence concealed but present, and she urges us to follow ghosts as a way of "putting life back in where only a vague memory or a bare trace was visible to those who bothered to look."…”

The Needle as Medium: Using Embroidery to Speak to Ghosts

“…They do not even belong to the order of knowledge, but sit between life and death, presence and absence, making "established certainties vacillate" (Davis, 2005, p. 376). A number of scholars have made links between haunting and colonial places and spaces that hold the spectres of past trauma (Cameron, 2008;Coddington, 2011;Davis, 2005;Gordon, 1997Gordon, /2008Tuck & Ree, 2013). The notion of the troubled past being ever-present is a powerful one, but trying to speak to living ghosts can painfully disappoint.…”