The Erotic of the Earth finds perhaps its most iconic form in travel.
Georges Amar, The Meaning of the EarthIntroduction
Movement makes us pick things up and put things down. We’re collectors, picking up, consciously or not, elements of culture, landscape, history and mood. We’re bestowers, leaving things of ourselves behind. These, too, are harvested and recycled by those travelling after us. Places are being written and rewritten by our movements and those of others. In this dance, places become sites of exchange, collecting and layering. During the unprecedented Covid-19 lockdowns, the dramatic shifts in how we move in, experience and perceive places have opened new possibilities in orientating the palimpsest of places and what might be rewritten.
Environmental psychology refers to this layering as place-identity. In sacred terms, we think of it as genius loci. Place-identity is about the ways in which we attach ourselves to our locales. Places are packed full of dif-ferent things. Smells, sounds, memories, activities, movements, people, artefacts, all site-specific, are part of our identity. Harold Proshansky defined it as:
a sub-structure of the self-identity of the person consisting of, broadly conceived, cognitions about the physical world in which the individual lives. These cognitions represent memories, ideals, feelings, attitudes, values, preferences, meanings, and conceptions of behavior and experience which relate to the variety and complexity of physical settings […] consisting of places, spaces and their properties which have served instrumentally in the satisfaction of the person's biological, psychological, social, and cultural needs.
This web connects us to our locales and becomes a totem for how we see ourselves in the world. We are deeply and intrinsically embedded in our physical and cultural landscapes. Our landscapes bring about an embodied cognitive awareness of our sense of self. Place-identity mirrors our subjecthood and marks out our identity too. It comes about through the navigation of physical, historic, communal, familial and personal layers.
This place-people interaction has been shaken during the Covid-19 lockdowns. Restricted in how we move, our access to place-identity stimuli has been curbed. Time, distance and variability have all been narrowed, forcing travellers into journeys of repetition – the same terrain and distance. This has coincided with the temporary remodelling of places – abandoned high streets, the closure of important buildings and isolation. Openness and inclusivity are replaced by closure, solitude and alienation.