Chapter 3 is centered around the appearance in 1798 of twelve handwritten bulletins, known as pasquins, that announced a coming revolution to the people of Bahia. The bulletins denounced Portuguese rule, racism, and unfair wages, among other demands. They were placed in the public squares and markets of the city, and it was this act of encouraging the public to rebel that made the bulletins and their writers seditious. While the writers did speak to all Bahians, they targeted places where soldiers were known to congregate more than others. This chapter thus explores not only the demands of the pasquins but also how the documents were disseminated to the public. While there is little information about how or why most pasquins were found where they were, one bulletin that was found on a market stall brings into sharp focus the daily interactions between soldiers and market women. Studying these relations reveals new ways of thinking about the presence and participation of women in resistance movements.

The Roman Capitol was a place of memory. Several conceptual traits of a Roman lieu de mémoire are identified: an ever-present signposting to other stories, notions of humble origins, portents of a prosperous future, and great men who tie it all together. The concrete places related to these stories are not only visible but, in fact, vital to the story they tell; without them, the symbiotic interlinking between narrative and numinous place evaporates. Discussion of the Roman triumph demonstrates how space is created by ritual. From this emerged an implicit hierarchy of space that lent additional quality to place. The Republic’s greatest imperatores wished to see their fame immortalized on the Capitol. But the Capitol was also somewhat removed from everyday politics, for instance, in the Comitium or in the Forum. Here, aristocrats had to confront the people, directly and in person. In turn, the encounter was critical to the way in which the people awarded public offices in the voting assemblies on the Campus Martius. Between these various locations there developed a distinctive hierarchy of place that was defined by proximity to the present of politics, prestige, and war.

Chapter 4 explores the complex dynamics and profound consequences of the 2014 Umbrella Movement. We illustrate how its spontaneous eruption led to a hybrid organizational structure comprising a formal leadership and self-mobilized protesters who saw themselves as leaderless, and how such dynamics eventually led to the division and fragmentation of the opposition.

This chapter offers an analysis of toleration as legal practice and administrative discretion, which finds its origins in canon law. This chapter articulates common frames of reference to toleration: a qualification of evil, the preservation of outward unity and social trust, economic benefit, and the duty to protect public peace and order – all interests that could inform a particular decision on whether to tolerate certain practices. Toleration entailed a spectrum of practices of coexistence, which may be characterised as incorporation through marginalisation. This marginalisation commonly had a spatial aspect. The visibility of minority religiosity tended to be constrained through practices of segregation or specific rules about the expression of identity in public. Moreover, toleration was intended to be temporary, and often appeared to be tentative, and legally fragile.

“Prometheus Found” moves back to the German sphere in order to contend with the discourse of the neuer Mensch (new human) developed in German Expressionism, a movement that explicitly rejected Impressionism and fin-de-siècle refinement. For Expressionists like Else Lasker-Schüler, dispensing with the bourgeois pieties they attributed to nineteenth-century liberalism required imagining new anthropological entities, new humans, much in the mold of the Nietzschean Übermensch. In the case of Lasker-Schüler, though, the “new human” became a means for modeling a Volk rather than a Mensch, and in particular, the Jewish Volk at a moment when Zionism was at apogee.

With animal embodiment, the project of Hegel’s Philosophy of Nature comes full circle: The opening selection of text on space and time end with twin terms – place and movement – and in animal embodiment we finally get the natural phenomenon that does justice to both. The animal body is the first physical body to have three properly distinguished dimensions, and it is only in virtue of those qualitative, organic dimensions that we can abstract away a three-dimensional Euclidean space in which such bodies are taken to appear and to move. Hegel divides his discussion of the animal into discussions of its formation, assimilation, and species-process, and the chapter adopts that categorization as its structure. As a first pass, it says that form (die Gestalt) gives us the special point 0 for time and the step from the plane to an enclosing surface for space; assimilation gives us the order of time and the step from line to plane for space; and the species process (Gattungsprozeß) gives us the linearity of time and the step from point to line for space. These combinations display the animal body as the spatio-temporal object par excellence, and thus the object by reference to which all spatiality and temporality is understood.

This chapter discusses the sections of finite and absolute mechanics of Hegel’s Philosophy of Nature which are predicated upon his theory of space and time. It starts with the emergent notions of matter and movement before giving the details of the mechanical analysis in a close reading. Giving a foundation for Kepler’s laws is not only a touchstone of Hegel’s theory but is an integral rung in a system of steps building natural science from space and time. The chapter exposes three main strands of argument: dimensional realization of time and space in movement of matter, striving towards inner and outer centers of extended bodies, and the realization of a system of bodies in motion which materializes a complexity paralleling not only of the tripartite system general-particular-individual of his logic but additionally includes two particulars – as necessary in Hegel’s account of nature. Lastly, the chapter comments briefly on the relationship to Kant, Newton, and classical mechanics, as well as on modern aspects. As it demonstrates, Hegel’s treatment of mechanics is not an idiosyncratic way of presenting celestial mechanics but contains radical, quite modern metaphysical concepts which are not only interesting in their own right but furnish a key to the understanding of his system.

This chapter analyses the presentation of space in relation to the story narrated in the two Homeric epics. Tsagalis’ study is divided into two parts: in the first, he explores simple story space, i.e. how the narrator views the space in which the plot is unravelled in both the Iliad and the Odyssey. In the second part, he treats embedded story space, i.e. the way characters, functioning as thinking agents with stored experiences, perceive what is taking place in the story-world. The structure of this chapter locates and highlights for the readers the similarities and differences between the Iliad and the Odyssey with respect to these two categories of space and suggests the ways in which these categories could be taken up and manipulated by later proponents of the genre.

This chapter explores the interplay between space production, place qualification, and market-making. It argues that market-making is closely tied to space creation, with competing socio-technical arrangements shaping and economizing space. Understanding market site qualification is crucial for grasping the relationship between marketplaces and spaces, as it involves equipping agencies to co-produce site characteristics alongside goods therein. Further, market sites are influenced by non-economic factors alongside economic arrangements, serving as spaces for social interaction and inclusivity beyond their economic function. Examining the reciprocal relationship between market spaces and places, a case study on the changes made in the Irish pub during the Covid-19 pandemic is presented. The pandemic disrupted economic activities, leading to the reconfiguration of market sites to comply with public health measures. Irish pubs serve as an illustrative example, being significant market sites for the alcohol and hospitality industries as well as community pillars. However, during the pandemic, the social interactions and alcohol consumption at the heart of pub life posed serious public health risks. This created conflicting priorities, with commercial interests pushing for pub reopening while public health authorities called for closure. The chapter highlights the qualification process of market sites and how these dynamics impact the relationship between marketplaces and spaces, with the Covid-19 pandemic serving as a catalyst for change.

This chapter is the first of two that examine the legal encounter with Jewishness in public space by focussing on the Orthodox practice of the eruv. The eruv is a distinctly Orthodox practice and fault lines here do not run simply between Jews and non-Jews but also between different Jews. In the modern secular legal arena, questions of non-establishment and the boundaries of religious freedom serve as the dominant legal frames, turning the eruv into a matter of excessive religiosity to be contained by law. Yet underneath the lofty language of constitutional separation often lurk concerns about national and local identity as well as sovereignty and ownership. Moreover, while circumcision has often galvanised Jews of different denominations, the eruv exposes internal Jewish rifts about Jewish identity and difference in contemporary societies. Indeed, some Jews themselves have not shied away from mobilising the authority of secular law to enforce their vision of what they consider the acceptable boundaries of Jewishness today.

While Jacques Roumain’s classic novel Gouverneurs de la rosée foregrounds the possibility and necessity of return to Haiti, in many other literary versions of Haitian exile such a reconnection is never achieved. The returning wanderer can never just pick up where they left off, and the exile is definitive, unending. The chapter argues that exile for Haitian authors of the twentieth century is not merely a question of space or place; it has temporal dimensions that can compound the sense of separation or loss. Following a consideration of nineteenth-century exile-related poems, the chapter engages with some of the most prominent essayists, poets, and novelists whose works serve as chronicles of the multi-generational experiences of separation from Haiti before, during, and after the Duvalier dictatorships. As the examples show, experiences of exile vary widely and are determined by many factors, including personal circumstance, the place and conditions of exile, changing realities in the homeland, and evolving notions of exile itself, and of the ways in which it is written by successive generations of authors.

In Sydney’s north, planning for an eruv began in the early 2000s by a group of Shabbat-observant Jews. What looked like an innocent project that did not involve much more than erecting a couple of poles in inconspicuous colours with wire attached to them, most of them on private land with the consent of the owners, became a several years-long dispute in which the imagined boundary turned into a real one for many residents, which they sought to prevent by recourse to planning law. This chapter explores how residents and councillors in St. Ives mobilised planning law to draw the acceptable boundaries of Jewishness. By analysing public documents, including a survey on the eruv commissioned by the Local Council as well as Council meeting minutes, media reports, and submissions to local newspapers, I trace the implicit religious and racial boundaries of belonging in this Australian suburb that the eruv rendered visible and I examine how the planning law regime participated in protecting these boundaries, thereby affirming White Christian settlers as rightful inhabitants of this suburban land.

The new conceptualization of molk-style rites shown in Chapter 7 led to shifts in how sanctuaries were structured and in the entailments these new structures had for the communities who used them. While past studies have focused on the movement from open-air stele fields to monumental sanctuaries as evidence of “Romanization” or the creation of “Romano-African” temple-types, this chapter argues that these new built temples instead participated in wider civic-style practices of benefaction and spectacle in ways that sought to foreground sacrificer-benefector figures. At the end of the second century CE, a number of stele-sanctuaries were rebuilt in monumental forms that privileged central altars, the spectacle of animal offering, and dining. This shift in the spatial dimension of worship afforded new possibilities of practice and social ordering that closely resemble those of the wider imperial world, creating a “sacrificial compromise” where local forms of authority were predicated on being central to the pageantry of sacrifice.