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Theorising Mobility, Movement, Memory—And Love

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Mobility, Memory and the Lifecourse in Twentieth-Century Literature and Culture

Part of the book series: Studies in Mobilities, Literature, and Culture ((SMLC))

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Abstract

Chapter 2 sets out the recent debates in mobilities scholarship, critical love studies and cultural/emotional geography with which the book is in dialogue and then outlines the theories which underpin the project via the categories of mapping, movement and memory. In particular, the author explores the philosophical tensions that exist between the posthumanist approaches espoused by mobilities scholars and the theories of memory and the imagination required to account for both the personal and social past of the individual subject and their interpersonal relationships. What most of these informing theories share, however, is their phenomenological approach to their object of study—be this the human body, the lifeworld, or memory and the imagination—vis-à-vis which the author situates her own approach.

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Notes

  1. 1.

    “Meetingness”: The neologism used to describe our need to cement our relationships with business partners/significant others who live at a distance by meeting them in the flesh every so often. See Elliott and Urry (2010).

  2. 2.

    “Deep Maps”: Bodenhamer et al. (2015) describe deep maps as: “finely detailed multi-media depictions of a place and the people, objects, flora and fauna that exist within it and are inseparable from the activities of everyday life.” However, the concept also includes the mapping deployed in recent emotional geography which seeks to capture various manifestations of non-representational space (e.g., virtual, remembered, imagined, “embodied-psychological,” etc.).

  3. 3.

    “Embodied Psychological”: Maddrell’s use of this term draws upon recent work in emotional geography including the introduction to Davidson et al. (2017) and Hallam and Hockey’s (2001) work on death and memory. She observes that: “Both emotions and spaces can be seen as dynamic shifting assemblages, and, combined, represent a complex interrelation of lived-place temporalities, shot through with socio-economic, cultural and political norms” (Maddrell 2016, 181–2).

  4. 4.

    “Transcendental reduction” (Husserl ) and “duration” (durée) (Bergson ): The former is commonly used to account for Husserl’s move from an insistence on “eidetic” perception (see below) to a focus on the essential structures that phenomena reveal via their “intentionality”; this transcendental move—from the phenomenon in its “thingness” to the phenomenon in its “essence”—breaks faith with what many phenomenologists, even today, see as the benchmark of their discipline, i.e., “an unprejudiced, descriptive study of whatever presents itself to consciousness ” (Moran and Mooney 2002, 2 [my italics]).

  5. 5.

    “Eidetic”: the term used by Husserl and other phenomenologists to signal the facticity or “thingness” of a phenomenon.

  6. 6.

    “Bracket off”: in phenomenology this is the term used to describe the suspension of all pre-existing knowledge/beliefs about a phenomenon in order to apprehend it in a fresh and unprejudiced way (see Trigg 2012, 18, for a full account of the process).

  7. 7.

    “Memory work”: a materialist/feminist research method dating back to the 1990s in which academics worked with written texts, photographs, etc., to explore their personal and collective pasts. See Frigga Haug’s Female Sexualization (1987).

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  1. Department of English & Creative Writing, Lancaster University, Lancaster, UK

    Lynne Pearce

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Pearce, L. (2019). Theorising Mobility, Movement, Memory—And Love. In: Mobility, Memory and the Lifecourse in Twentieth-Century Literature and Culture. Studies in Mobilities, Literature, and Culture. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-23910-7_2

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