I have strong theoretical interests in a number of contemporary strands of post-structuralist and ontological turn thinking in geography, namely assemblage thinking and post-phenomenology. I seek to bring these emerging geographical perspectives into deeper engagement with their philosophical roots while making them accountable to feminist and queer perspectives. More broadly, I am interested in how themes of embodiment and social difference have been treated over the last several decades of geographic theory. 

Assemblage thinking is a paradigm that has emerged as part of geography's "relational" or "ontological" turn. (For a primer, see my post on "wtf is assemblage?!") I've authored various critiques of this approach and considered how to activate its critical potentials.

>> Read "Can assemblage think difference? A feminist critique of assemblage geographies."

>> Read "Assemblage as ethos: Conceptual genealogies and political problems."

>> Read "“Rights of nature” in translation: Assemblage geographies, boundary objects, and translocal social movements." 

I'm interested in the philosophical tradition of phenomenology for its potentials to contribute to critical theories of space attentive to social difference and embodiment. For more detail on my engagements with phenomenology and other publications, see my phenomenology page. 

>> For a primer on critical phenomenology, check out my "wtf is critical phenomenology?!" post. 

>> To understand my approach to phenomenology, read my paper: "Re- encountering Lefebvre: Toward a critical phenomenology of social space."

For critiques of phenomenological thought in geography, 

>> Read my paper "Positionality, post-phenomenology, and the politics of theory."

>> Read my paper "Is post-phenomenology a critical geography? Subjectivity and difference in post-phenomenological geographies."