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too, for its use has multiple contexts ranging between the concrete and abstract, ideal and
material, phenomenal and behavioural, vertical and horizontal and what not. What we seek
to address ourselves is not absolute space, a ‘thing in itself’ independent of matter, but that
which possesses a structure amenable to individuation. There are absolute spaces all
around us and we cannot evade their significance. Everything is clear enough in absolute
space and time, but things get a bit more awkward when it comes to relative space-time
and downright difficult in a relational world. Such a concept of space is now echoed in
geography and cartography, struggling to map the dynamism of change against a totality
relationship between objects, which exists only because objects exist and relate to each
other. As conceived by Leibniz, ‘an object can be said to exist only insofar as it contains
Our study focusses on the spatial practices inseparable from socio-economic and
social enterprise, space has always been powerful in human cultures, although knowledge
production took a spatial turn only in the recent past. The social theoretical preliminaries
about the notion of space started with a tripartite division of human spatial experience
into: a) the one with the biologically given organic space, b) the neurologically given
perceptual space and c) the symbolic space or the abstract that relates to architectural,
(1958).
We start with the social theory of space that explains social space as social action,
social existence, social practice and social relationships. In other words it is spatial
practice of social relations that are inevitably based on economic and other practices that
organises and use the space. The space is coded in social relations as theorised by
Lefebvre in the spatiality, society, history combine, or by Harvey in the space time
combine and by Foucault in the space, knowledge, power combine. Social life is spatially
constituted and reconstituted as required by the dominant economy and by different spatial
practices. Every economy, society and practices produce its own unique space that is
The thesis is situated generally in the cultural as well as spatial politics under the
dynamic, conflicting, contradictory, challenged and contested. There spatial practices are
individual as well as the collective level of existence. This study seeks specifically to
address spatial problematic of the sociality, i.e. spatiality of social life. Spatiality of social
life refers to the conception of society through spatial practices. As spatial problematic, the
study attempts to develop a theoretical model of spatiality of social life. The title is
set of components that intersect in spatial practices. Those components which co-ordinate
and constitute spatiality are its ‘constitutive spatial factors’. And these factors do form
‘spatial complexes’, the model of spatiality. Before highlighting and explaining these
2
In the theorisation of society, since second half of twentieth century, there has been
an intellectual attempt giving interpretative privilege to space over time in order to bring
out the spatial dimension of human existence. Many social theoreticians have contributed
towards the theorisation of society from such perspective of space. A profound foundation
for such developments has been made by the spatial thinking of Henri Lefebvre in his
classical work The Production of Space. This is the study of moments and modalities in
the lived action of everyday life. Where there is space, there is human being, the
relations, forms and representations and every society makes its own space.1 The process
of human life is inextricably linked with the production of different spaces. Social
theoretician David Harvey2 observed that for modern theoretician space was a mere
contingent category and their pre-occupation with progress privileged ‘time’ over ‘space’.3
For him space and time are indispensible categories of human existence.4 In his work
Social Justice and City, he argued that it was crucial to reflect on the nature of space if we
were to understand urban processes under capitalism. For him the problem of the proper
conceptualisation of space is resolved through human practice with respect to it. That he
asks the question: “how is that different human practices create and make use of different
conceptualisations of space?” For him space is neither absolute, relative nor relational in
itself, but it can become one or all simultaneously depending on the circumstances. Michel
1
For more information see Henri Lefebvre, The production of Space, Trans. Donald Nicholson-Smith,
Oxford: Blackwell, 1991, p. 27 ff.
2
David Harvey, a geographer and political economist, has been contributed towards the conceptualisation
of whole range of fundamental relation between space, time and social being. There are different phases
in his theoretical conceptions. He was, earlier, a guru of positivism that exhibited in his Explanation in
Geography (1969); later shifted to Marxian interpretation of spatiality through his work Social Justice
and the City (1973); then acknowledged disruptive spatialities and multiple ontologies of plurality of
universe in a postmodern cultural context of capitalism in The Condition of Postmodernity: An Enquiry
into the Origins of Cultural change (1990); and also conceived the politics of place-making through
‘geographies of differences’ in Justice, Nature and Geography of Difference (1996).
3
David Harvey, The Condition of Postmodernity: An Enquiry into the Origins of Cultural change,
Oxford: Blackwell, 1990, p. 201.
4
Ibid., p. 205.
3
Foucault, from late 1970’s, was much conscious of the way the organisation and use of
space coded in social relations. He attempted to theorize the history of human kind from
“strategies of geopolitics” and to the “tactics of the habitat”, as history of spaces and the
history of powers.5 He theorized space as fundamental in any form of “communal life” and
in any exercise of power.6 He thought that the “obsession” of nineteenth century was for
history and the present epoch for space, in this manner he privileged space over time.7
‘postmodern turn’. Spatial turn reflects the growing interests in the power of space and
spatial thinking as a way of interpreting the social world that is theorised from the
practices. Such theorisation involves asking different critical questions related to socio-
exercising of power, gender and racial discriminations etc. All these aspects in the spatial
existence of human being become a subject matter of social theorisation. In ‘spatial turn’
Edward Soja finds a “renewed awareness of the simultaneity and interwoven complexity
of the social, historical, and spatial dimensions of our lives, their inseparability and often
problematic interdependence”.8 This spatial turn, i.e. the spatial dimension of human
culture and society, is seen as the most important intellectual and political developments
and has come to the forefront of social theory since the second half of the twentieth
century.
5
See Michel Foucault, Power/Knowledge: Selected Interviews and Other Writings 1972-1977, New
York: Pantheon, 1980, p. 149 ff.
6
Michel Foucault, ‘Space, Knowledge and Power’ In Paul Rabinow (ed.), The Foucault Reader, London:
Penguin, 1984, p. 252.
7
Michel Foucault, ‘Of Other Spaces’ In Diacritics, Vol. 16. 1986, p. 22.
8
Edward W. Soja, Postmetropolis : Critical studies of Cities and Regions, Oxford: Blackwell, 2000, P.7.
4
Postmodern turn involves many new approaches to critical thought and theory.
First of all, there is the deep epistemological critique of modernist theories, practices,
which was exclusively binary in nature. And there is attempt to deconstruct and
reconstitute modernist binary thinking in order to open up new alternatives and reduce the
silencing of "other" voices that has been so closely associated with modernist thought and
practice. This in turn has led to an exploration of a multiplicity of alternatives to the more
rigid structures. Michael Dear observed that the emergence of postmodern thought has
shaping of everyday life.9 The postmodern turn is the most significant endeavour in the
study of society since social is spatial i.e., social life is spatially constituted and
reproduced; and each and every society produces its own unique spaces which are
material, cultural and symbolic in nature. These spaces are no longer to be treated as the
dead or fixed rather they are dynamic, contradictory, conflicting and change-oriented.
Moreover, to consider the spatializations of the human life is to locate and relocate the
contexts and the means and ways of our social formations – our daily and institutional
has function in constituting, maintaining and challenging social life. Spatial practices are
Both the spatial and postmodern ‘turn’ in the social theory and practice enabled
what Edward Soja described as ‘new cultural politics’. The distinctive features of the ‘new
cultural politics’ are the assertion of difference in order to trash the monolithic and
9
Michael Dear, “Postmodern Bloodliness” in Georges Benko and Strohmayer (ed.), Space and Social
Theory : Interpreting Modernity and Postmodernity, Oxford: Blackwell, 1997, P. 49.
10
Edward Soja, Thirdspace: Journey to Los Angeles and other Real-and-Imagined Places, Oxford:
Blackwell,1996, p.46.
5
homogeneous in the name of diversity, multiplicity, and heterogeneity; and to reject the
abstract, general, and universal in the light of the concrete, specific, and particular.11 For
Soja this ‘new cultural politics’ is a strategy to achieve social and spatial justice in a
culturally complex heterogeneous society.12 Moreover this new cultural politics is at the
challenge dualistic conceptions of spatiality of social life and to open up possible multiple
Therefore, as discussed above, the category space becomes central to the thinking
relations between spatiality, society and history; and Foucault’s attention to the
intersections among space, knowledge, and power; sociologists have increasingly turned
toward examining the social production of space. Their contributions played a major role
imagination through all of the human sciences. That is, spatiality infuses every discipline
knowledge like Geography, Architecture, Urban studies and others like social theorists,
theorists. The geographical metaphors like space, place, territory, etc. are growingly used
by social theorists and much emphasis on context, particularity, locality and geography.
11
See Cornel West, ‘The New Cultural Politics of Difference” in R. Ferguson et al., eds., Out There,
Cambridge: MIT Press, 1990, pp. 19-20; and Soja, Postmetropolis: Critical Studies of Cities and
Regions, Oxford: Blackwell, 2000, pp. 279-80.
12
Edward W. Soja, Postmetropolis : Critical ... Op. cit., P. 279.
13
Edward Soja, Thirdspace : Journey to Los Angeles ... Op. Cit., p. 47.
6
Since there is interpretive privileging of space, for contemporary theoreticians there is a
need for an ontological and epistemological shift in human thinking prioritising spatial
existence and spatiality of human life. To understand social, cultural and economic life
and changes in them the category of space has to be fore-grounded as a tool and as a
central category of signification. This is the context of placing our study of developing a
theoretical model of spatiality of social life. But the concern of this study is not the
rather to develop a model of spatiality; i.e. to study society through spatial practices by
draw on the above mentioned theories and other relevant concepts to build our conceptual
categories for conceiving a theoretical model of spatiality. And such model would be
What does constitute our conception of spatiality? Even though space and
restrictive sense of social relation, social action, societal behaviour, etc; but spatiality in
which contributes towards the flow of life, the sociality. Space is social and social product;
and every society and every form of “communal life” produce its own space. As Manuel
Castells noted, “we look at space as social form and social practice, throughout history
[social] space has been the material support of simultaneity in social practice”.14 Space is a
factor in social existence or in any form of interactive social life from global to local
context. The category of time in social existence is not merely the temporality and even
14
Manuel Castells, The Information Age: Economy, Society, and Culture: The Rise of The Net work
Society, Second Edition, Oxford: Blackwell Publishing Ltd, 2010, p. xxxi.
7
conceived in the globalised context of capitalist economy which enabled the mobility of
money, goods and services transcending physical barriers. It is not merely conceived as
progress and change or development (as progressive unfolding over time) where time-
spatiality as past, history, events, tradition, social and collective memory, consciousness,
routines of life and day to day practices, mental emphasis of different historical
trajectories (or periods), progress and change etc. which are incorporated into present
spatial practices. The temporal dimensions in spatiality are heterogeneous, multiple; and
different type of time interacting with multiple spaces in spatial practices. Time is
heterogeneous and complex as in the case of space. Time cannot be totally erasable from
Jameson and Mike Davis who criticizes that “despite the claims of some theorists of the
hyperreal or the `depthless present’ ... the past is not completely erasable, even in Southern
construct place is also a social construct. For Doreen Massey, a feminist critic, place is site
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of social relations and she also concerned place with political agency.17 Cultural
geographers like Pamela Shurmer Smith observed that geographical phenomena in a place
are used to form and express people’s identity, ideas, philosophies, believes, practices
etc.18 Therefore ‘space’, ‘time’ and ‘place’ are significant categories of human existence
since they are part of human practices. These factors are conceived as constitutive
15
Mike Davis, City of Quartz: Excavating the Future in Los Angeles, London and New York: Verso,
1990, pp 229-300.
16
Doreen Massey, Spaces of Politics, In Doreen Massey, et . all (eds.), Human Geography Today,
Cambridge: Polity, 1999, pp. 288ff.
17
Doreen Massey, Space, Place, and Gender, Minneapolis: University of Minnesota Press, 1994, pp
154ff.
18
See Pamela Shurmer Smith (ed.), Doing Cultural Geography, London: Sage Publication, 2002.
8
components or coordinates which intersect in spatial practices; and they become “spatial
complexes”.
outcome of human activity. Spatiality is neither primordially given nor permanently fixed
but existentially it is ‘primordial’ in the sense that human beings are ‘born’ into or
‘emplaced’ into spatiality to act, live and transform; and such is a pre-condition for spatial
constitute the spatiality and to actualise one’s own social existence. It is also human
being’s entering into some kind of relationship with regard to the materiality of practices.
Therefore it concretizes different spatial practices and also its underlying substratum of
pattern of relationship. Lived space constitutes and reconstitutes the materiality of spatial
practices. Therefore the spatiality also presupposes certain kind of spatial subjectivity
which refers to actor’s orientation in terms of both to orient spatial practice and get
oriented by it. It is related to the subjectivity and agency of the emplaced subject who is
constitutive of spatiality and gets constituted in and through it, therefore needs the
explication of the notion of subject and agency that enable subject to act. Here spatial
Spatial practices have the underpinning of ideology which is pervasive and spread
across the spatiality having interconnections with other constitutive elements. Ideology is
body of ideas; and lived, material practice – rituals, customs, patterns of behaviour, ways
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practical form through different socio–cultural and political institutions and their spatial
practices. That is, on the one hand ideology is seen as cognitive or ideational phenomena
which would primarily be a set of ideas, system of beliefs, perceptions, received wisdom,
social memory etc; and on the other hand it is seen as material practices and social
processes which produce social formations, institutional frames, instruments of power etc
within which ideas are produced and promulgated. In other words spatial practices are
informed by ideologies; and institutional and material practices are ideological. Therefore
practices that spatiality always involves certain social semiotic and communicative
enthrone subjectivities and effect consciousness and Lacan theorised. That spatial
practices constitute and employ symbols with specific meanings in relation to their
pattern of the actors etc. Moreover, the spatial practice creates symbolic environment of
itself through spatial forms – signs, codes, built forms and architectural designs. This we
could identify as the interface of ‘social semiotic space’ (or ‘symbolic expression’) in the
constitution of spatiality. In short, the three interfaces which are discussed above are also
could identify as constitutive components of spatiality, hence become part of what would
constitution of social world, the spatiality of social life. For such purpose we integrate all
the constitutive components which we have been identified above and with such
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components we conceive the model ‘spatial complexes’. These set of constitutive
‘space’ and ‘time’; the interfaces of ‘lived space’ (of emplaced subject), ‘ideological
space’ and ‘semiotic space’; and the spatial subjectivity of the emplaced subject –
interconnect and intersect to produce spatiality. This dynamic spatiality is the context of
production and re-production of social life. This model ‘spatial complexes’ is a theoretical
aid to trace the complexity and dynamism involved in social world. The model is a
describe and explain the reality of spatiality. The proposition ‘complexes’ signifies that
multiple factors with complexity get coordinated and intersected in the constitution of
reality. In such way ‘spatial complexes’ denotes that spatiality is constituted by multiple
factors of social construction which get intersected in spatial practices. In other words,
spatiality cannot reduce to one single factor or give primacy to one factor over another.
That there is irreducibility of spatiality to one single factor rather different factors
coordinate spatiality through its intersection and interconnection. The study intends not
only to enquire the historical ontology of the constitution of spatiality but also to create an
epistemological tool to study the spatiality of social life. And both these intentions are the
research questions – what does constitute spatiality? How does one trace or tract
answer these question. The model is explicated and validated through a case illustration
and therefore different spatial practices in Mar Thoma Head Quarters spatiality are
analysed. Such is a religio-secular spatiality that religious and secular practices are
enmeshed in Mar Thoma Head Quarters spatial practices. The practices explored are
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economically weak, religious administrative practices and collective religious practices of
the community. This empirical exploration or the case illustration is only to explicate and
validate the model. Therefore major portion of the study is attempted to explore
related to our model of spatiality and thereby draw the concerns and resources needed for
developing the model; and then such model is explicated through an empirical illustration.
General objectives
3. To elucidate the subjectivity and agency roles of the actors in a given social
world.
Specific objective
spatiality.
social world.
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Purpose of the study
The main purpose of the study is to investigate the intersectionality involved in the
ontology of social world through the study of spatiality. Therefore the purpose is
complexity and dynamism of social world. With components which are identified as the
life as well.
spatiality by integrating the different components and interfaces which intersect as co-
ordinates in the constitution of spatiality. The study set a paradigm that some of the spatial
be integrated to develop theoretical model to study different other kind of spatiality like
one that is specific to the present study. The theoretical model developed in the present
study could be applied to study similar spatial practices. The study brings in fresh
manner which could initiate further discussions with regard to structure/agency debates in
knowledge. It is the point at which epistemology, ontology and methods coalesce to construct
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identify concerns in the study of spatiality and also draw resources to build conceptual aid
various socio-cultural theories and philosophical tradition are overviewed. The conceptual
geography, place studies, linguistics and spatial studies from critical tradition as well as
postmodern and postcolonial theories. Source materials for theoretical overview are published
materials. For the explication and validation of the model, through an exemplar and empirical
illustration, the data has been collected through ethnographic and ethno methodological
approach. The researcher has become familiar with the illustrative context by participating and
observing the practices; has special advantage of participating in the administrative spatial
practices through becoming as a member in one of the administrative bodies. It enables the
cartographical and architectural exploration of the anthropological place has been done to
collect data through photography. Interviews and personal discussions are conducted with
some of the main actors who are emplaced in the spatial practices. Therefore data from the
illustrated case has been collected through personal and direct access. In addition to it,
literature and documents like the report and statement of finance which are published every
year are verified. In short, an elaborate exploration of theoretical literature has been done in
order to overview concepts which are needed for modelling spatiality as ‘spatial complexes’
and exhaustive empirical explorations are made to explicate and validate such model. Finally,
method.
Thesis Organisation
and conclusion. The first three chapters are explorations and overviewing of conceptual
14
Since the focus is thematic analysis of the conceptual or theoretical formulations, strict
chronological order of the theoreticians are not followed but almost kept intact. The first
chapter is concerned with the conception of space by ancient, classical Greek and
Enlightenment thinkers. The reason for including these early scholars and Enlightenment
thinkers is that their conceptions on space had made much influence on modern spatial
sciences (geographical thoughts), especially the conception of ‘place’. This chapter also
because of two reasons, firstly, it is the philosophical basis of humanistic geography which
‘valorises’ place in terms of human life and activity; and secondly, phenomenological
thinking has a spatial dimension of human existence since its main focus is the existence
of Dasein (human being). The second and third chapters are about different theoretical
the second chapter, in addition to Marxian spatial analysis with David Harvey’s
conception of space, the most foundational theories of space by Henri Lefebvre and
Michel Foucault are discussed. Foucault’s spatial thinking also includes his conception of
‘heterotopia’ which gave theoretical impetus for others to build the epistemology of
discussed. Thirdspace is both a hybrid kind human existence and a methodology which
Bhabha and bell hooks are the main discussions. The chapter also includes the discussion
constitutes spatiality and also gets constituted in and through it. Lacannian theory of
15
fourth chapter has three components. Firstly, the recapitulation of the categories ‘place’,
‘space’ and ‘time’ (which are already discussed in the previous chapters) with some more
Secondly, the conceptual exposition of three interfaces and its connections with other
which the ‘emplaced subject’ is constitutive of and is constituted. All the components
including interfaces and spatial subjectivity are drawn towards to constitute the model of
‘space’ and ‘time’ and other three interfaces, along with spatial subjectivity is conceived
complexes” and the case illustration to explicate and validate such model. The illustrated
case is the spatial practices at the Mar Thoma Head Quarters which is religio-secular
spatiality. Conclusion proposes the thesis that “spatial complexes” constitute spatiality of
social life.
Thoughts’ is a brief survey of the understanding of space. The first part is on ancient and
Greek classical conceptions with a specific focus on the Euclidian, Aristotelian and
Cartesian, Kantian, Newtonian and Leibnizian conceptions of space. The second part
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The Chapter II, ‘Ontological and Epistemological Debate on Space in Modern,
Critical and Post Modern Thoughts’ seeks to focus on Radical geography, Feminist
The Chapter III, ‘Theorising Third Space and Spatial Subjectivity’ seeks to discuss
Edward Soja’s theory of space , Homi Bhabha’s notion of cultural hybridity, bell hooks
subjectivity with the perspective of Lacan and Althusserian notion of ideological subject
and Interfaces’ has two parts: the first part discusses place, space and time as ontological
assemblage in the spatiality of social life; the second part analyses the interfaces of
ideological space, semiotic space and lived space of the emplaced subject in the
constitution of spatiality of social life, and also analysis spatial subjectivity with a Post-
illustration. The illustrated case is an ensemble of different spatial practices like economic
etc. at the Mar Thoma Head Quarters in the Thiruvalla Town. The model of “spatial
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The Conclusion, ‘Spatiality of Social Life: A Model of “spatial complexes”’ is the
final outcome or the thesis. The model “Spatial Complexes” is proposed as a framework
and model to understand spatiality of social life today. This model is hoped to serve as a
With this introduction, specifically much of the technical aspect of this research
project, let us traverse,in the following chapters, through theoretical and conceptual
contours of various disciplines of knowledge and also illustrate a case for empirical
18