Volume 25, numéro 1, 2026

EN :

Drawing on the successes of the Mi’kmaq-led struggle against the Alton Gas natural gas storage project from 2014-21, this paper proposes the Peace and Friendship Treaties as the relational framework best equipped to address the worsening climate crisis and build liveable futures in Mi’kma’ki. We argue that existing government and social movement approaches have been unable to adequately arrest climate pollution, and often work to reinscribe the settler-colonial land relations at the heart of intersecting socio-ecological crises. The Treaty Truckhouse movement, which emerged from the successful resistance to Alton Gas, however, builds a resurgent geography capable of addressing both climate change and settler-colonialism in the way that it holds Mi’kmaw and settlers together in evolving relations of care that embrace relational responsibilities to the lands, waters, and climate. The paper draws on both research interviews with people involved in climate action in Mi’kma’ki and on the authors’ own involvement with the movement.

FR :

En Basse-Côte-Nord du Québec, au-delà du 51e parallèle, une quinzaine de communautés – innues, anglophones et francophones – réparties sur une distance de plus de 400 kilomètres le long du littoral du Golfe-du-Saint-Laurent vivent sans lien terrestre permanent au reste du Québec. Le tracé continu de la route 138 s’interrompant aux régions limitrophes, il est impossible de rejoindre les communautés de la Basse-Côte-Nord autrement que par bateau, par avion ou par motoneige lors des mois d’hiver. Bien que le projet de ralliement par la route ait fait l’objet de nombreuses études, échéanciers et promesses depuis des dizaines d’années, celui-ci n’est toujours pas concrétisé, et la continuité des discours à ce sujet confère à la route 138 en Basse-Côte-Nord des allures mythiques. Basé sur une enquête ethnographique mené à Tête-à-la-Baleine, cet article avance que l’absence, figure géographique autour de laquelle se forge l’habiter bas-côtier, est elle-même devenue infrastructure notamment en ce qu’il y converge des paysages temporels divergents. Tandis que le projet de complétion de la route 138, qui met en relation les politicien·ne·s, fonctionnaires, travailleur·euse·s et habitant·e·s, signifie le désengagement de l’État et la mort prochaine des villages, l’idée de route elle-même fait toujours l’objet d’un certain enchantement, de l’espoir d’un futur vivant.

EN :

The provocative display of feminine sexuality is a defining feature of many mainstream tourist destinations. In Venice Beach, such displays adopt a countercultural aesthetic while serving the interests of its private tourist economy. I argue that the sexualized staging of feminine bodies contributes to the obscene theming of public spaces—a mode of spatial production in which capitalist logics aestheticize, commodify, and ultimately privatize public spaces. Obscene theming operates through the aesthetic production of feminine bodies, which are incorporated into tourist imaginaries and fantasies of democratic freedom associated with Venice Beach. Drawing on Lukács’s theory of commodification, I contend that this staged obscenity functions to reinforce spatial injustices. It masks the labor involved in producing these embodied aesthetics by framing them as expressions of individual agency, while enabling a normative tourist economy that categorizes, hierarchizes, and regulates embodied performances of aesthetic transgression. I use obscenity as an analytical lens to examine how ludic culture operates within public spaces shaped by the visible stigmas of a maximally unjust urban context.

ES :

Debido al creciente interés por las geografías latinxs, existe una necesidad de una exploración más profunda de cómo los geógrafos latinxs abordan la investigación en sus propias palabras. En este artículo, iniciamos un diálogo sobre geografías latinxs anclado en nuestras múltiples, diferentes y corpóreas experiencias como geógrafos latinxs que se han reunido en los últimos cuantos años para platicar, crear espacios y construir relaciones de cuidado y responsabilidad entre sí. Reflexionamos sobre cómo cada uno de nosotros llegamos a la subdisciplina de las geografías latinxs, que significan para nosotros, como hacemos geografías latinxs y que nos espera en el horizonte. Rechazamos definiciones singulares o impuestas e imaginamos colectivamente una geografía latinx expansiva, matizada y relacional que examine críticamente la diferencia, la conquista, el poder y la liberación a través de Turtle Island y Abya Yala.

EN :

With increased interest in Latinx geographies there is a need for more in-depth exploration of how Latinx geographers are approaching this work in their own words. In this article, we open a discussion on Latinx geographies that is grounded in our multiple, different, embodied experiences as Latinx geographers who have gathered over the last several years to have conversations, create spaces and build relationships of care and accountability with each other. We reflect on how we each arrived to Latinx geographies, what it means to us, how we do Latinx geographies and what is on the horizon. We refuse singular or imposed definitions, and collectively imagine an expansive, nuanced, and relational Latinx geographies that critically engages with difference, conquest, power, and liberation across Turtle Island and Abya Yala.

EN :

This is an angry punk collective autoethnography – we scream about inequalities in knowledge production.

This is an angry punk collective autoethnography – we scream about our experience of being rejected by so-called international journals.

This is an angry punk collective autoethnography – we scream in Polish and English according to the margin lever.

This is an angry punk collective autoethnography – we scream from the semi-periphery. We’re really screwed!