Distinctions of citizenship and anti-citizenship turned
on questions of appropriate conduct and aesthetic
ability. Landscaped citizenship worked through a
mutual constitution of the aesthetic and the social, the
eye and the body. The aim of extending visual pleasure
to the people was tempered by a desire to control poten-
tially disruptive bodily effects. The education of the eye
was to be accompanied by a self-control in the body.
(1998: 62–3)In Matless’ moral geography of landscape, land-
scapes are inhabited, appropriately or otherwise,
by people doing things. Like Jackson’s land-
scapes these are not just seen at a distance but are
used and lived in. Practice is not obliterated
here. Rather landscape is the site of ‘dialectical
tensions of eyes and bodies, the visceral and
the cerebral, pleasure and citizenship, ecstacy
and organisation’ (1998: 63). Matless and land-
scape archaeologists such as Shanks and Tilley
have succeeded in putting flesh on the bones of
J.B. Jackson’s practised and everyday land-
scapes. Along with this return of the practising
and mobile body has come a new interest in the
everyday and unexceptional. The focus on vision
tends to have led cultural geographers towards
remarkable and, dare I say it, elite landscapes.
The challenge for cultural geographers of
landscape is to produce geographies that are
lived, embodied, practised; landscapes which are
never finished or complete, not easily framed or
read. These geographies should be as much about
the everyday and unexceptional as they are about
the grand and distinguished. Theories of practice
can add theoretical weight to the wonderful
insights of a geographer such as J.B. Jackson.
What the idea of ‘landscapes of practice’ allows
is an injection of temporality and movement into
the static at the same time as practice is contex-
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