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The Marquis de Sade wrote that people behave differently in separate spaces and that, in different environments, they more easily reveal their true predilections. Throughout de Sade's writings, he reveals ways that hidden rooms, closets, castles, brothels, and monasteries can be used as spaces to unleash inner evil. Conveyed within de Sade's writings are ways in which characters actively change their settings in order to create these heterotopias – or spaces that are separate from normal routines. The role that separate spaces play in maintaining alternative behaviors has not been adequately examined in either de Sade's writings or in heterotopia literature. The purpose of this chapter is to explore the inner workings of a heterotopia frozen in time and space – a small town family business. This query merits exploration because the incestuous, atemporal behaviors that de Sade enacted can manifest themselves in family businesses. To examine this facet of family business, a customized methodology will be introduced – the Sadean duography. This manuscript is beneficial to practitioners in family businesses who seek to understand the hazards of inherting or purchasing new businesses, and to scholars in entrepreneurship and organizational studies seeking a deeper understanding of the role of heterotopias, also known as third spaces.

The chapter presents the gospel festival as a significant postmodern religious tourism phenomenon which has not thus far been recognized or critically theorized. To date, conceptualizations of religious tourism, specifically pilgrimages, have been dominated by Turnerian concepts of liminality and communitas. It is suggested that these concepts, while valuable, do not sufficiently account for the heterogeneous and contested nature of these event spaces or their potentiality for the performance of alternative modes of social ordering. The Foucauldian notion of heterotopia is adapted as a more apposite theoretical framework and an example of a gospel festival in Australia is drawn on by way of explication.

We undertake a genealogical critique to undermine the very noble but hardly questioned implementation of inclusive education in Indonesia, less to identify dubious neo-colonial powers of particular groups, than to deconstruct ill-defined understandings of schooling as a process of ‘normalisation’ of the ‘abnormals’. We approach inclusive classes through Foucault's concept of Heterotopia, a space which is deviant from the norm. Instead of questioning inclusive education as a heterotopian way of schooling only, we contest regular schooling itself and the power normalisation. Along a second Foucauldian concept of Heterochronia we connect historical insights of seating Indonesian children at a regular school desks in 1920 with the training of children with special needs to be seated in Indonesian disability centres 2020. We argue that ‘normalisation’ as such can hardly be critiqued, because it is an existing social and institutional normality. But taking critique as a conflict between colonial, globalising and even humanitarian forces, enables a Foucauldian analysis of normalising technologies of education and of inclusive education in particular.

This paper brings a fresh contribution to the role of space and places in Consumer Culture Theory. Investigating the context of tattooing, it conceptualizes the various articulations that link the body as a topia and a utopia, and the street shops (as “other” places or heterotopia) where consumers’ identity projects are undertaken.

Our approach is based on an ethnographic work, that is, the observation of the shop and interviews conducted with its two managers, three male tattooists, and a young female apprentice.

We show how the changes that affect heterotopic places in the world of tattooing impact the way body identity projects are taken care of. We highlight the material and symbolic exchanges that “take place” and “make place” between the shop as a heterotopia and people’s utopias of the body.

The research involves a single fieldwork and deliberately focuses on the female apprentice as the main informant of this study.

This paper draws attentions to the emergence of women in the world of tattooing and their transformative role of highly gendered meanings and practices.

In articulating the links between bodies, their utopias and heterotopic places where these are carried out, we contribute not only to the understanding of the meaning that consumers attribute to the transformation of their body, but also to the role played by spaces – sites as well as gendered bodies – in our understanding of these phenomena.

This chapter examines elements of the regulatory framework in effect in the Brazilian Border Region and neighboring countries as they interact with elements of the culture industry. Located in what is referred to as the Southern Arc, the first city we examine, Foz do Iguaçu-PR, lies on the border between Paraguay and Argentina. The second city is Tabatinga-AM, part of the conurbation region made up by a Colombian city and including the Peruvian border, coming to be known as the Northern Arc.

Our research was produced through the triangulation of primary data obtained in two trips into the field, carried out in 2013 and 2014, secondary data (official and semi-official) and academic bibliography.

Although projects relating to border integration, citizenship and economic development do exist, they do not question or challenge a nationalistic and politicized regime of representation portraying border areas primarily as routes for cocaine traffic or home to terrorist cells. The representation regime disseminated by mainstream media thus reduces the rich color and dynamics of the region to impoverished tones of gray recognizable in terms of “the name of the other.”

This chapter provides a relevant contribution to our understanding of communication processes carried out in two different regions of Brazil, both of them located far from the spotlights of mainstream Brazilian media. We employ a theoretical framework that combines geography of communication with perspectives on communication in borderland regions.

Learning and development occur in many spaces both within and outside formal education settings. This chapter explores progress and possibilities of a knowledge exchange programme with a third sector organisation involved with community development, playwork and youth work in an urban area of the East Midlands. Theoretical concepts draw on a growing international interest in intergenerational play (Graves, 2002) and ‘cultural circles’ (Gill, 2020) as a method of challenging power and communication barriers between practitioners and families from diverse ethnic backgrounds. Using Foucault, post-structuralist feminism and autoethnography, as well as insight from a knowledge exchange partnership – the chapter offers a critique of a national initiative aimed at addressing ‘holiday hunger’ and community engagement. Practitioners in international contexts may benefit from the chapter’s attempt to address a series of co-constructed questions that include:

1. How do we raise the profile of children’s play as a non-negotiable starting point for universal service provision to children and young people?

2. What can be done to ‘connect’ diverse communities living in close proximity and sharing amenities within urban areas?

3. How can we celebrate differences whilst designing universal services, which promote social cohesion through play and leisure spaces?

How do we raise the profile of children’s play as a non-negotiable starting point for universal service provision to children and young people?

What can be done to ‘connect’ diverse communities living in close proximity and sharing amenities within urban areas?

How can we celebrate differences whilst designing universal services, which promote social cohesion through play and leisure spaces?

The purpose of this chapter is twofold: first, to demonstrate that the use of creative methods with children and young people is less important than creativity in the data analysis process; and second to introduce a framework for analysis which takes into account structure and agency and reveals the multi-layered context of the research encounter. The argument presented here has implications for those working within the “new” social study of childhood in the ongoing endeavor to understand children’s experiences and childhood in a social context. The model presented here is of potential value as a tool in data analysis and more widely in helping us to conceptualize childhood agency and the relationship between structure and agency. This chapter problematizes the call for creative methods with children and young people and instead focuses on creative data interpretation. An original model is presented which researchers can apply to the analysis and interpretation of data gathered in research with children and young people. The creative ways in which children and young people use the research encounter are a multi-layered response to context, which additionally demonstrates the creation of “other” spaces in and through their shared talk.

During Gezi Protests of June 2013, hundred thousands of people from different and even opposite groups were together on the streets of Turkey against government for a month. The abruptness, severity, diversity and creativity of Gezi Movement make it unique among urban movements in Turkey. Protesters not only challenged the police violence and authoritarian policies but also defended public spaces of their city. My analysis of Gezi Movement is based on the comparison of Lefebvre, Harvey, and Bookchin who all integrated the critique of capitalism and revolutionary vision into urban movements. However, they are different in terms of what revolution, city, class, citizen, and urban social movements are. Gezi Movement is discussed through the similarities and differences of three approaches.

Gezi Movement is a good example of New Social Movements which lacks an organization, hierarchy and a leader. As an urban movement it provided a glimpse of heterotopia of Lefebvre where many different groups and identities challenge the abstract space of neoliberal capitalism. The protesters, as the producers and the consumers of urban commons claimed Gezi Park and Taksim Square as Harvey stated. The transformation of protests into neighborhood forums despite losing power and participation shows the civic potential of urban movement that may develop direct democracy of citizens as a revolutionary alternative to capitalism. The spatial analysis of Gezi Movement provided insight to the revolutionary potential of urban movements in neoliberal age.