Geography Compass最新文献

This review article brings together recent work on climate distress and reparative framings of care, drawing in particular on Carr's (2022) recent call to turn to “tangible work of climate crisis” to explore the potential posed by climate distress to become and world otherwise. First, I reflect on existential perspectives on climate distress, looking to theories of anxiety, horror, grief, and trauma to understand it as a form of “unworlding” (Halberstam, 2024), that is, as a disrupter to business-as-usual lifeworlds and an indicator of the need for both personal and political change. I then move to explore reparative geographies, which emphasise the critical work of care, repair, and maintenance. What potential lies in rethinking climate distress as a matter of work? What possibilities might there be for research if we think through climate distress through a modality of repair? Recent work suggests that the goal of engaging with climate distress is “affective transformation” (Verlie 2022), that is, to work through ‘negative’ feelings in order to become capable of not only bearing the weight of climate crisis, but of generating more livable worlds as well. Scholarship on care, which has long held the radical potential for surviving precarious worlds and for bringing other worlds into being, can serve here as a useful guiding framework. In bringing together these two bodies of work, I hope to elucidate how thinking through climate distress as a matter of reparative work could be generative for future directions of geographic research on the everyday work of climate distress.

The emergence of China's DeepSeek—a powerful and cost-efficient open-source language model—has stirred considerable discourse among scholars and industry researchers. In particular, there is no lack of “external” claims that DeepSeek is representative of China's ambition to expand its influence in the international AI governance framework and counteract what it sees as America's technological hegemony, thereby allowing the country's elites to accumulate significant geopolitical power and mileage. This paper, however, focuses on the under-researched dimension of how AI and its geopolitical potential and implications is being narrated and debated by the Chinese scholarly community. Specifically, in highlighting the representational themes and tropes that are explicated in/through these scholarly narratives, I argue that they leverage a diversity of framings (security, governance and inter-state relations and diplomacy) to signal China's positive presence in the global AI ecosystem and underscore its broader diplomatic goal of becoming a proactive albeit responsible AI power. Given that the academic and foreign policy realms in China are often intertwined in intimate and complex ways, this paper posits that Chinese scholars, in narrating AI, help to shape the parameters/boundaries of what I call “Chinese AI geopolitical tradition”—a canon of thought on AI that undergirds the national interest and identity and normative foreign policy priorities of China. Interrogating Chinese AI geopolitical tradition is thus not only instrumental in the critical appreciation of the possible future developmental trajectories of China's AI policy forays and approaches. It also embodies a desire to spark research impetuses into excavating other AI geopolitical traditions and knowledges and putting them into productive dialogues with one another in order to foster more “accurate” and holistic understandings of the geopolitical landscape of AI.

This paper advances understandings of how (autonomous) ride-hailing services, widely described as app-based, prearranged, and on-demand transportation, affect children's independent mobility (CIM). Examining CIM is crucial, as ride-hailing services have recently expanded to include unaccompanied minors (aged 13–17) in several countries worldwide, and the first driverless service for children is currently being tested in the United States. While these services offer perceived benefits, such as increased independence for children and reduced parental time and supervision, they also raise practical concerns. These include child safety, potential reductions in active lifestyles, and implications for children's agency. Together, these issues reveal a significant knowledge gap in CIM literature regarding the changing mobility conditions introduced by (autonomous) ride-hailing. We respond to this gap by conducting a review of scholarly papers published in English between 2017 and 2024. Our analysis of the studies examining the introduction of (autonomous) ride-hailing services and their impact on children's mobilities highlights the necessity for novel perspectives on CIM in contemporary cities. The review offers insights into societal perceptions of emerging transport technologies and identifies barriers to young people's agency in mobility decision-making. The findings advance critical understandings of childhood within the context of platform-enabled, automated, and everyday automobilities.

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.