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Peter Kalu

this fluorescent-lit, makeshift youth club where I whiled away time in the evenings, dreaming that George Best might drop by in his white Rolls Royce and fluffed mink coat to throw us smiles and empty the coin boxes. Suddenly I’m 12 and being ordered to tug the family washing in a granny shopping trolley down Burton Road to the laundrette. The sight of me makes me laugh, my youthful doppelganger skinny as a pole, scrunched face hauling my weight in siblings’ dirty clothes. I snuck in with sellotape in my pocket to stick the coins onto. This was so, after slipping the

in Manchester
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Something rich and strange

Manchester: Something rich and strange challenges us to see the quintessential post-industrial city in new ways. Bringing together twenty-three diverse writers and a wide range of photographs of Greater Manchester, it argues that how we see the city can have a powerful effect on its future – an urgent question given how quickly the urban core is being transformed. The book uses sixty different words to speak about the diversity of what we think of as Manchester – whether the chimneys of its old mills, the cobbles mostly hidden under the tarmac, the passages between terraces, or the everyday act of washing clothes in a laundrette. Unashamedly down to earth in its focus, this book makes the case for a renewed imaginative relationship that recognises and champions the fact that we’re all active in the making and unmaking of urban spaces.

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Morag Rose

.’ It’s at the heart of my Manchester and its crumbling walls have been central to my intense and ambivalent love affair with the city. When I arrived here I was fleeing from rather than running to; a toss of the coin bought me here, and I 29 Manchester: Something rich and strange didn’t imagine staying more than six months. Lost and alone, I stumbled into a housing co-op which became both a sanctuary and incubator: a home. I was luckier than I realised (does anyone really know when fortune shines?) because this house had more heart, more stories than I could have

in Manchester
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Spaces and spectres of Ireland after NAMA
Cian O’Callaghan

boom was. Discourses of home-ownership, accumulation and speculation were everywhere, perfectly encapsulating an example of what Walter Benjamin calls a ‘collective dream’ (see Gilloch, 1999: 105–6), so unreal yet seemingly real, only revealing its strangeness on our waking. Ghost estates as iconic spaces While the associations elicited by the metaphor ‘crash’ may suggest the sudden, the abrupt and the violent, the nation’s awakening from the collective dream of the Celtic Tiger was rather more subtle and protracted. The term ghost estate was coined in 2006 when it

in Spacing Ireland
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A critique of (urban) political ecology
Erik Swyngedouw

for China in three years against 4.5 gigatons for the US in a century), primarily to construct the country’s megacities and support the logistical flows that assure its expansive ‘sustainability’. Of course, similar data could be compiled for sand, water, aluminium, oil, avocado, soybeans, and many other ‘resources’. Planetary capitalist urbanisation, a term already coined by

in Turning up the heat
Pia Heike Johansen
,
Jens Kaae Fisker
,
Henrik Lauridsen Lolle
,
Anne Tietjen
, and
Evald Bundgård Iversen

complicit through the ways we construct and reproduce the rural–urban divide. As the very title of the book suggests, we cannot claim innocence in this regard. Nevertheless, we want to use this intervention as an occasion to reflect on such complicity and to take remediating steps. Rurality and urbanity are two sides of the same coin, and as such are better grasped dialectically than dualistically. In an

in Rural quality of life
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Manchester: seeing like a city
Paul Dobraszczyk
and
Sarah Butler

metropolitan region, is an urban environment that is changing only very slowly, if at all: a place that has been systematically deprived of the kind of investment currently being funnelled into the urban core. There’s nothing comforting here about the old adage coined by Sir Robert Peel: ‘What Manchester thinks today, the world does tomorrow.’ It’s abundantly clear to anyone who chooses to notice that the growth first, welfare second policy that’s now been in place for over thirty years has not led to the riches in the centre trickling down to the deprived suburbs. From

in Manchester
Academic divisions of (skilled) labour
Sarah Kunz

shows consistencies. It has been primarily white citizens from the Global North who have been studied as SIEs (Al Ariss and Crowley-Henry 2013 ). The category was coined with regard to New Zealanders (Inkson et al. 1997 ), developed further in a study on Finns (Suutari and Brewster 2000 ) and overall ‘a great deal of research focuses on the careers of persons from developed countries’ (Al Ariss 2010 :342). Accordingly, Al Ariss and Crowley-Henry ( 2013 :87) note that ‘female or minority-group SIEs’ constitute ‘second class SIEs’ and among the little research on

in Expatriate
Reading Tim Robinson through Gluaiseacht Chearta Sibhialta na Gaeltachta
Jerry White

connected to communities and landscapes. Fennell also writes about the founding ethic of Gluaiseacht in ways that sound, to coin a phrase, positively Robinsonian: ‘To their emphasis on teanga (language) we opposed our emphasis on pobal (people or community), maintaining that the language would look after itself if the communities which actually spoke it were stabilised through self-government.’17 There are echoes of this sensibility throughout Robinson’s books, of course. Pilgrimage opens with a slightly rambling meditation on the notion of the ‘good step’, with Robinson

in Unfolding Irish landscapes
Jenny Pickerill

political structure (Grant 1989; Baggott 1995). However, this approach focuses on the relationship between groups and the formal political system. It is therefore less able to examine the relevance of the ‘subterranean networks’ (Melucci 1989: 41) of environmental activists which can motivate and give meaning to individuals’ political activism. Then, in the 1990s, the do-it-yourself culture perspective emerged. The term ‘DiY Culture’ was coined to represent an approach which examines the ways in which politics merges with culture to produce a counterculture: ‘DiY Culture

in Cyberprotest