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Cartography has a troubled history as a technology of power. The production and distribution of maps, often understood to be ideological representations that support the interests of their developers, have served as tools of colonization, imperialism, and global development, advancing Western notions of space and place at the expense of Indigenous peoples and other marginalized communities. But over the past two decades, these marginalized populations have increasingly turned to participatory mapping practices to develop new, innovative maps that reassert local concepts of place and space, thus harnessing the power of cartography in their struggles for justice.

In twelve essays written by community leaders, activists, and scholars, Radical Cartographies critically explores the ways in which participatory mapping is being used by Indigenous, Afro-descendant, and other traditional groups in Latin America to preserve their territories and cultural identities. Through this pioneering volume, the authors fundamentally rethink the role of maps, with significant lessons for marginalized communities across the globe, and launch a unique dialogue about the radical edge of a new social cartography.

The geography of culture has held a sustained attraction for some of the most distinguished and promising geographers of the twentieth century. These notable voices have now been brought together to explore the cultural landscape in this fresh, encompassing survey of one of geography's most vital research areas.

In Re-reading Cultural Geography, a worthy successor to the original and now classic Readings in Cultural Geography (1962), the editors have gathered articles, essays, and new commentaries, as well as extensive annotated reading lists and a comprehensive bibliography, into a book that will be ideal for undergraduate and graduate courses of all levels.

Assessing an intellectual world far different from the one defined in the earlier volume, Re-reading Cultural Geography uncovers the common themes of a vibrant, often clamorous discipline. Broadly defined, these include "how the world looks"—the patternings of cultural traits and material artifacts; "how the world works"—the dynamics of human organizations in interaction with the environment; and "what the world means"—the systems of shared values and beliefs that shape communities.

Imagining equitable streets for all

For the past century, our roadways have been engineered as pipes for cars, but they offer vast potential as public spaces. From New York and Boston to Portland and Los Angeles, cities are rethinking their streets, going beyond sidewalks and bike lanes to welcome nonmotorists to share the asphalt roadway. Reclaiming the Road traces the historical evolution of America’s streets and explores contemporary movements to retake them from cars—temporarily and permanently—for diverse forms of mobility and community life. To share the street raises important questions of equity, in transportation and beyond. David L. Prytherch proposes a bold, intersectional vision of a more just street.

Reclaiming the Road connects cutting-edge theory, policy analysis, and firsthand accounts from those leading the charge in transforming our streets to advocate for changing how we think about and design roads. Prytherch features case studies of nine major cities in the United States to show how experiments in reclaiming streets accelerated during the Covid-19 pandemic to become lasting changes. Through in-depth interviews, he shares stories of how planners, transportation advocates, and community leaders have implemented innovative programs for slowing neighborhood streets, opening roads for walking and biking, and reconstructing roadways with public parklets and street plazas as social spaces for curbside conversation.

Examining movements to transform streets through the lenses of equity and justice, Reclaiming the Road tackles the conceptual challenge of defining mobility justice and the practicalities of planning a more just public street, offering a compelling vision for the future of America’s public spaces.

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Reassessing the Cambodian genocide through the lens of global capitalist development.

James Tyner reinterprets the place of agriculture under the Khmer Rouge, positioning it in new ways relative to Marxism, capitalism, and genocide. The Cambodian revolutionaries’ agricultural management is widely viewed by critics as irrational and dangerous, and it is invoked as part of wider efforts to discredit leftist movements. Researching the specific functioning of Cambodia’s transition from farms to agriculture within the context of the global economy, Tyner comes to a different conclusion. He finds that analysis of “actually existing political economy”—as opposed to the Marxist identification the Khmer Rouge claimed—points to overlap between Cambodian practice and agrarian capitalism.

Tyner argues that dissolution of the traditional Khmer family farm under the aegis of state capitalism is central to any understanding of the mass violence unleashed by the Khmer Rouge. Seen less as a radical outlier than as part of a global shift in farming and food politics, the Cambodian tragedy imparts new lessons to our understanding of the political economy of genocide.

Water potential is a significant natural wealth of most parts of the Balkans, and it has given rise to a surge in hydropower investments unparalleled across Europe. As part of the process, a dam was planned to be built on the Una River, which runs through the Bosnian town of Bihać. This prospect alarmed the city’s residents, culminating in a protest in 2015. The book begins with this protest, and it explores how the threat of dam construction transformed the seemingly apolitical love of the river into a powerful political force around which thousands of people mobilized: riverine citizenship.

The book is based on interviews with participants, archival research, and over twenty years of ethnographic research. Azra Hromadžić focuses on the tension between ecological sustainability efforts in favor of renewable energy, on the one hand, and citizens’ historically shaped, deeply-felt, love for the river, on the other. She shows how the language and promises of green transition can mask the forces of capitalist accumulation that drive this change — whether in the form of building hydroelectric dams or promoting eco-tourism — and thus set in motion another cycle of environmental degradation, social dispossession, and economic exploitation.

The opposing forces of conservation and development have shaped and will continue to shape the natural environment and scenic beauty of the American West. Perhaps nowhere are their opposite effects more visible than in the neighboring states of Colorado and Utah, so alike in their spectacular mountain environments, yet so different in their approaches to land conservation. This study explores why Colorado has over twenty-five land trusts, while Utah has only one.

John Wright traces the success of voluntary land conservation in Colorado to the state’s history as a region of secular commerce. As environmental consciousness has grown in Colorado, people there have embraced the businesslike approach of land trusts as simply a new, more responsible way of conducting the real estate business.

In Utah, by contrast, Wright finds that Mormon millennialism and the belief that growth equals success have created a public climate opposed to the formation of land trusts. As Wright puts it, "environmentalism seems to thrive in the Centennial state within the spiritual vacuum which is filled by Mormonism in Utah." These findings remind conservationists of the power of underlying cultural values that affect their efforts to preserve private lands.

Yi-Fu Tuan established a global reputation for deepening the field of geography by examining its moral, universal, philosophical, and poetic potentials and implications. In Romantic Geography, he considers the human tendency to find salvation in geographies that cater not so much to survival needs (or even to good, comfortable living) as to the passionate and romantic aspirations of their nature.