Geography Compass最新文献

How, why and where people move, and the larger processes that impact these decisions, are key concerns within the discipline of geography. Yet even though substantial research on mobility has been undertaken, particularly in recent years through the ‘mobilities turn’, limited attention has been paid in geography or mobility studies to mobility's place-based aspects. We argue that including the concept of place is critical to advance sustainable mobility. Unlocking more sustainable forms of mobility is a necessary part of climate action, progressing climate goals, and enhancing liveability and human wellbeing. To date, many sustainable mobility policies have mostly been top-down, responding to international or national imperatives and focussed on critical infrastructure development and active travel. Very often they are presented as ‘one size fits all’ solutions that fail to account for local, place-based and social differences impacting on uptake and social acceptability. We argue that mobility needs to be better understood through the lens of the lived experience as an embodied, differentiated and political process. Further, a place-based approach to sustainable mobility is required to achieve meaningful behavioural change and more explicit attention needs to be focussed on the intersection of place and mobility. For transformative policy shifts at national and other scales to have real-world impact, they must be informed by the local context. The research reviewed here supports our argument that for sustainable mobility to succeed, more attention needs to be paid to place, and the everyday aspects of movement. A place-based approach to sustainable mobility should be locally grounded, place specific, and take into account place characteristics and capabilities. We argue that for sustainable mobility policies to enable impactful change, place must be central to thinking, planning and practice.

Agricultural land in the United States is currently undergoing a major transition. Seventy percent of land is expected to change hands in the next 20 years, with many existing farmers ready to retire and lacking heirs interested in agriculture. This moment is not lost on financial institutions, which are buying up land in search of new sources of rentier profit, further fueling land concentration. At the same time, beginning farmers are struggling to access land and movements for racial justice have contributed to a growing recognition of ongoing inequities in distribution. These trends have converged to result in an increasing number of land access initiatives, as well as a new wave of scholarship on land access, land justice, and land reform in the US context. We critically assess this pivotal moment in agricultural land access and redistribution in the United States, exploring the scholarship which looks at transitions through a reformist policy lens as well as research and advocacy work that argues for a more radical rethinking of political economic structures surrounding land.

This article introduces religeopolitics as a conceptual framework for analyzing how religious actors participate in the production of geopolitical space through affective, embodied, and relational practices. It positions religion as a constitutive element of geopolitical analysis rather than an exceptional or marginal category within it. While recent developments in political and cultural geography have embraced feminist, moral, and affective-oriented approaches, religion often remains unevenly integrated—typically reduced to ideology, identity, or extremism despite substantial existing scholarship. This article reframes religeopolitics through a synthesis of feminist and affective geographies with work on the spatialities of religion, moral geographies, congregational territoriality, and affective spatiality. Rather than presenting new empirical data, the article draws on illustrative cases from evangelical transnational networks alongside comparative examples from Islamic geographies to highlight how evangelical Christian communities (and, in other contexts, other faith communities) generate territorial imaginaries, cultivate moral attachments, and enact everyday geopolitical practices. It also foregrounds the ambivalence of religious spatial agency—its capacities for care and solidarity alongside exclusions, racialized and gendered hierarchies, and colonial reproduction. The concept of religeopolitics offers geographers a tool for engaging religion not as an anomaly within spatial analysis, but as a routine force in world-making. The article concludes with a research agenda that positions religeopolitics within broader debates about non-state agency, postsecular urbanism, and affective geopolitics.

This paper argues for the importance of centring mothers in the design and conceptualisation of ‘care-full’ and compassionate cities and communities. Focusing primarily on the experiences of pregnancy and early motherhood - particularly in relation to babies and toddlers - it reviews and unites literature on motherhood on the move and ‘caringscapes’, including caring and care-full cities and compassionate communities. While existing literature on compassionate communities has largely focused on the frail, elderly, and those with disabilities or life-limiting conditions, this paper highlights the need to also address the specific needs of mothers. It emphasises maternal physical, emotional, and mental health as key considerations in designing care-full urban environments. The paper advocates for mobility designs that prioritise mothers - whether they are travelling with or without their young children - within the framework of care-full cities and compassionate communities, aiming to create more mother-friendly cities that possess distinct qualities beyond those of child-friendly cities.

The Circular Economy (CE) has been identified as a promising tool for achieving the UN Sustainable Development Goal (SDG) 12 on responsible production and consumption. Instead of making things, using them, and then throwing them away, CE advocates for efficient use and reuse of materials and resources to reduce waste. While CE has gained prominence over the past decade, its discourse has been largely shaped by Western perspectives, often overlooking non-Western perspectives. To achieve SDG 12 by 2030, CE must move beyond its Global North-centric framing and incorporate diverse socio-cultural contexts, particularly those of the Global South. A key pathway to addressing this gap is the development of inclusive theoretical frameworks that foster broader, more inclusive discussions around CE. Although previous studies have attempted to address this dearth in research, they have largely overlooked the overlapping social, economic, cultural and political dimensions shaping Global South CE. This critical review introduces a new theoretical lens for understanding CE in a Global South context. It presents the Circular Economy Framework for Inclusive and Embedded Sustainability (CEFIES) - an innovative framework that draws on Indigenous Standpoint Theory, Social and Solidarity Economy, and Political Ecology to offer a more inclusive perspective on CE. CEFIES addresses the gaps in research by adopting a decolonial approach that effectively embeds considerations of social, economic, cultural, and political dimensions from the Global South in CE conceptualisation. By broadening the scope and applicability of CE, CEFIES enhances its inclusivity and effectiveness as a sustainability model.

Gig platforms mediating domestic services related to social reproduction are increasingly acknowledged as urban infrastructures. While critical scholars have discussed the related working conditions, profitmaking, and problems resulting from digital mediation extensively, there is no broader debate about the reorganization of reproductive work due to platform-mediated services. As a possible (techno-)fix for the crises of social reproduction and care, platforms seemingly offer a convenient way to deal with domestic care work. The crises, though, are not discussed as a structural phenomenon, but are shifted to individual households. Applying a feminist perspective combining materialist and poststructural approaches, this paper understands urban platforms mediating food delivery (groceries and meals) as commodified domestic service labor and takes such platforms as point of departure to discuss the reorganization of social reproductive activities in the face of both people's precariousness and precarity. Challenging the straightforward distinction between “convenient clients” and “precarious platform workers”, we claim that food delivery platforms rest upon the human need for care (precariousness), which they transform into precarity for the ones carrying out platform-mediated gigs. As a result, food delivery as commodified social reproductive labor manifests long-lasting characteristics of such work in capitalism, for example feminization, racialization, and invisibility. Therefore, we claim that food delivery platforms, far from merely pertaining to the sphere of exchange or to labor exploitation, they are also immanent to the expropriation of SR, by shifting it to expropriable “others”. Following up on this claim, and acknowledging the scarcity of studies on the clients' side regarding food delivery in Continental Europe, we conclude by suggesting further research areas connecting food delivery platforms and the reorganization of social reproduction.