The Space Within and Between

Space envelops us entirely; it exists wherever our gaze falls and accompanies every sensation we experience. Moreover, space can manifest as the gaps between us, real yet intangible. The boundaries of space and the origins of our existence intermingle: does space possess an endpoint, and do we mark its inception? Could we, in essence, be entities woven from space itself? The term "space" originates from the French word "espace," which can be traced back to the Latin word "spatium." The original Latin term encompassed the concept of space both as "area or extension" and as "time or duration." As a result, over the centuries, the term "space" has become intricately woven with both temporal and spatial dimensions (Guest, 2012). While space can indeed pertain to the tangible realm we inhabit, it can also be defined by what lies beyond our planet, transcending the boundaries of earthly existence and extending into realms beyond this present life. Hence, the cosmos also becomes a component of our space, intertwining with our sense of spirituality and sense of self. The understanding of space is intricate, and, therefore, I will focus on my personal experience, specifically the queer spaces that have profoundly influenced my perception of space and my sense of self.

Is space a phenomenon that we perceive and that our mind unconsciously organizes to facilitate our comprehension? Through the observation of an articulated two-dimensional surface, a person subconsciously begins the engagement with the concept of space. This engagement occurs as the mind instinctively strives to arrange and comprehend the diverse sensations triggered by the attributes and dimensions as a unified entity (Kepes, 1944). In this process, individuals are compelled by the interplay of different attributes in relation to one another and to the surface of the object. As this process unfolds one is obliged to attribute spatial significance to these interrelationships (Kepes, 1944). Certainly, the queer flag, as depicted in Figure A, serves as a two-dimensional symbol that can be a powerful representation of a space where individuals can build a sense of identity. The flag, when displayed in a physical or digital space, can carry deep meaning and significance for the queer community. It often symbolizes inclusivity, pride, and solidarity, creating a visual and symbolic connection that allows individuals to associate with and feel a sense of belonging to that space (Wolowic et. al., 2017). The flag indeed hang from, or be present in, various spaces as a visual expression of identity and a reminder of the values and community it represents.

Considering this, our perception of space can be further examined through the various theories of perspective. During the early modernist era, artists and mathematicians often encountered challenges in connecting geometry to visual representation and relating vision to spatial concepts. As a result, they inadvertently visualized a division between the realms of the mind and the body (Massey, 2007). ?Thus, building upon this division we can infer that space isn't only physical in the conventional sense but instead, it may also exist within an extensive network of neural pathways that inhabit the subconscious mind.

Continuing with this line of thought, where space is delineated within our neural pathways and essentially resides within us, the interconnection between space and the self begins to reveal itself. Space is frequently regarded as the dimensional structure through which we shape our lived experiences, and this connection to the perceptions of oneself is established through the act of the perception of space (Arnold, 2008). The architecture of space possesses the power to shape tangible lived experiences in the way in which we perceive ourselves. For instance, when I find myself in a lecture hall, I naturally perceive myself as a student. Space then defines us at that particular point in time and hence, if we are capable of perceiving space, then we are capable of perceiving ourselves. Nonetheless, it's worth acknowledging that spaces also possess the potential to suppress one's genuine self, one’s Queer self. During my time in Grade 9, the classroom transformed into a source of anguish and distress following an incident where a male teacher publicly disclosed me as a "latent homosexual." Consequently, the very classrooms that were meant for learning became spaces where I felt compelled to refute this unjust accusation, they became anti-queer spaces. As a result, these spaces altered my self-perception and, in turn, stifled my authentic self.

It is therefore widely accepted that within the Queer community, we have historically maintained our own spaces where members could find a sense of freedom and security. From 2009 to the present day, I have personally witnessed the gradual transformation of these physical sanctuaries. These spaces, once havens that shielded us from the prying eyes and ulterior motives of external individuals, have slowly eroded, and the genuine essence of our queer community has faded away. However, it's worth noting that the younger queer community has forged robust connections within the online realm. For these community members who have grown up as digital natives, where technology and social media have been integral aspects of their lives since birth, this integration of online and offline spaces is a natural part of their existence (Andrews, 2021). Whilst this virtual domain may offer a secure environment for individuals to navigate and explore their identities, one must question whether it bridges the gap between online and offline spaces? As mentioned earlier, these spaces can significantly influence our self-perception, and a challenge has emerged where younger individuals may feel disconnected from their understanding of their queer identities and the significance of these spaces (Macheso, 2022). Furthermore, they no longer have access to the support networks and structures that were once prevalent within these spaces (Visser, 2013). Thus, for me, our queer spaces have been lost in both the tangible and intangible realms.

In conclusion, the word "space" goes beyond mere vocabulary, emphasizing that it encompasses a multifaceted concept that influences our lives profoundly. Space extends its reach into both physical and abstract dimensions, shaping our perceptions, identities, and experiences. It's not confined to mere physical boundaries but extends into the realms of our minds and our subconscious. Historically, the queer community, like many other communities, has sought specific spaces for freedom, acceptance, and a sense of belonging. However, these physical sanctuaries have evolved and eroded over time, integrating with digital spaces and presenting new challenges and opportunities for younger generations. While online spaces can provide security and identity exploration, they also raise questions about bridging the gap between the virtual and physical worlds. The loss of physical queer spaces can significantly impact self-perception and the understanding of one's queer identity, potentially leading to feelings of disconnection and the loss of previously prevalent support networks. In this ever-evolving landscape, it's essential to recognize that the concept of space is dynamic and adapts to the needs and experiences of different generations. The question remains: have we lost the queer space, both within and between, as we navigate this evolving journey of identity, acceptance, and community?

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Figure List

?Reference List

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Andrews, G. (2021), "YouTube Queer Communities as Heterotopias: Space, Identity and "Realness" in Queer South African Vlogs", Journal of African cultural studies, vol. 33, no. 1, pp. 84-100. Available at: https://0-web-s-ebscohost com.innopac.wits.ac.za/ehost/pdfviewer/pdfviewer?vid=0&sid=3eb8ec6e-1f16-4561-9462-df6d6e039e36%40redis (Accessed: 4 October 2023).

Arnold, D.? and Sofaer, J.R. (2008), Biographies and space: placing the subject in art and architecture. Routledge, New York, London.

Guest, G.B. (2012), "Space", Studies in iconography, vol. 33, pp. 219, Available online: https://www.jstor.org/stable/23924285 (Accessed: 1 August 2023).

Human Rights Campaign, (2023), LGBTQ+ Pride Flags. Accessed online, from: https://www.hrc.org/resources/lgbtq-pride-flags (Accessed: 31 October 2023).

Kepes, G. (1944), Language of vision. P. Theobald, Chicago.

Macheso, W.P. (2022), "Gender, Sexuality and Citizenship: Reflections on African Diasporic Queer Imaginaries", Gender Questions, vol. 10, no. 1, pp. Available at: https://0-web-s-ebscohost-com.innopac.wits.ac.za/ehost/pdfviewer/pdfviewer?vid=0&sid=e90d8222-8126-4578-9ac8-0034049367dd%40redis (Accessed 4 October 2023).

Massey, L. (2007), Picturing space, displacing bodies: Anamorphosis in early modern theories of perspective. Pennsylvania State University Press, University Park, Pa.

Visser, G. (2013), "Challenging the gay ghetto in South Africa: Time to move on?", Geoforum, vol. 49, pp. 268-274. Available online: https://0-www-sciencedirect-com.innopac.wits.ac.za/science/article/pii/S0016718512002874?via%3Dihub (Accessed: 4 October 2023).

Wolowic, J.M., Heston, L.V., Saewyc, E.M., Porta, C. & Eisenberg, M.E. (2017), "Chasing the rainbow: lesbian, gay, bisexual, transgender and queer youth and pride semiotics", Culture, health & sexuality, vol. 19, no. 5, pp. 557-571. Available at: https://0-web-s-ebscohost-com.innopac.wits.ac.za/ehost/pdfviewer/pdfviewer?vid=0&sid=2c9831f6-1f9f-4cd5-bd83-d97f2a20356e%40redis (Accessed: 31 October 2023).

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