Mobilities最新文献

Assisted human reproduction has been deterritorialised into reproductive connectivity networks capable of adapting to contradictory laws, technological development and the mobility of people, reproductive substances, knowledge and capital. We reflect on the reproductive market and the dynamic capacity of cross-border reproductive care (CBRC), thanks to oocyte vitrification for egg donation, and on the legislative gaps that favour these flows. The purpose of the present study is to show the reproductive flows of oocytes from Europe to Brazil, which seem to have erratic route changes, leaving Spain and passing through other European countries, where they are stored, before arriving in Brazil. We carried out a qualitative study, based on documentary analysis of Brazilian Ministry of Health records on oocyte importation, the EU Coding Platform (System for Tissues and Cells), 10 in-depth interviews with key informants and legislative analysis on reproductive technologies in Spain, Brazil, Slovakia and Italy. This flow of oocytes underscores the flexibility and adaptability of transnational reproductive care.

This article advances the epistemological potential that exists at the nexus of queer theory and mobilities research. It aims to queer mobility by rejecting the idea of the destination and embracing the virtuality of movement instead. In doing so, it draws on the queer symbolism of the closet and the cruise to highlight the heteronormative framing that has come to define and constrain the new mobilities paradigm. Arguing that anybody has the capacity to be ‘queer’, it calls for a redefinition of the subject and an exploration of the world-making possibilities that emerge when the virtuality of movement is foregrounded.

The mobile lifestyle of digital nomads mingles remote work, international travel, and multi-local living in ways that both submit to and resist state-based mobility regimes. In this article, we examine this apparent paradox by asking how digital nomads move both with the state and against it. Employing the metaphor of ‘friction’, the analytical lens of ‘governmobility’ and ethnographic fieldwork with digital nomads, the article illustrates how nomads leverage state-imposed constraints into creative forms of ‘border artistry’ that allow them to achieve their lifestyle goals in the shadow of the state. At the same time, however, the article suggests that states are also border artists, an argument developed through an analysis of governments’ recently established special visa programs. The findings suggest that mobility regimes do not merely determine who can or cannot move, enter, or stay, but rather exercise a kind of governmobility that encourages mobile individuals to discipline themselves according to desirable qualities such as self-sufficiency, consumer citizenship, and depoliticised mobility. In this sense, mobility regimes emerge as the mutual interface between digital nomads’ individual strategies to stay on the move and states’ institutional strategies to codify and commodify their legal status.

Leaving for the city or going abroad to study, to later return and contribute to the development of the village. This notion is what we propose here as the rhetoric of return, a polysemic concept that is central to the narrative of development and education in Nepal. The migratory trajectory of Mingma, a young Sherpa who grew up in Sikkim (India), questions this notion based on her experience of returning to Gaun (Nepal), her family’s village. Her story allows us to understand the negotiations that stem from her ideals of development, her role as a teacher and her relationship with the villagers. The most important findings reveal the close link between mobility and knowledge regimes in Nepal and demonstrate the relevance of gender in the mobility-development nexus and its contradictions.

The main aim of this article is to analyse experiences associated with steamship mobilities in the years 1869–1891, with focus on voyages to and from Asia via the Suez Canal. The source base includes lesser-known texts written by Polish, Russian, Serbian, and Indian authors that are examined using a twofold approach. The first is focused on the macroscale, scrutinising the networks in which travellers functioned, including other communication technologies and imperial webs. The second is focused on the microscale, on bodily experiences of travellers: how did they characterize their bodily position on board of the ship and factors which influenced it, as well as how did they describe their sensuous impressions.

This article uses nineteenth-century migration-themed texts and images as a starting point for investigating the production of various patterns of seaborne mobilities en route to colonial Australia from the 1830s to the 1880s. Within the mobility framework, the floating world of emigrant ships provides a major venue for truthful representations of passengers’ daily practices on board ship in general and maritime historiography in particular. It is argued that the interplay between body and space at different scales enables us to foreground the mobile, therapeutic, and affective dimensions of migration along the lines of class and gender. To this end, the article considers the production of seaborne mobilities within a larger context of maritime culture by engaging with four central thoughts: ship-based mobilities and mobile bodies, bodily motion and spatial mobilities, bodily health and therapeutic mobilities, as well as bodily senses and affective mobilities. These central thoughts, the article further asserts, direct us towards considering how the ship comes to be the prime site for evoking the imagery of mobile Britons, especially with regard to the various ways in which every-day mobilities are intrinsically embodied, practiced and performed through a body in transit.

Cycling uptake is on the rise in many cities worldwide, yet inequalities remain in who is represented amongst urban cyclists with respect to gender, race, income, and other axes of social difference. Social Practice Theory (SPT), a framework wherein practices (such as cycling) are understood within three interrelated elements: competences, meanings, and materials, has often been used to understand cycling uptake, however, it has yet to engage fully in discussions on cycling equity. In this paper, we bring together the literature on cycling equity and SPT by arguing that cycling practices are shaped by uneven power relations. Using an auto-ethnographic process, four voices are presented to demonstrate how the competencies, meanings, and materials that shape cycling are embedded within intersecting power relations, such as patriarchy, automobility, classism, and racism. In doing so, we theoretically extend SPT by showing how it is embedded within uneven power relations and contribute to the literature on mobility justice and cycling equity by demonstrating some of the barriers to cycling amongst under-represented groups. We conclude by discussing how this framing can be applied to create more equitable—and just—cycling cities, focusing on cycling initiatives grounded in anti-racism and feminism.

The complexities that attend global mobilities have shown us how migrants recreate home by drawing from their countries of emigration and immigration. In so many ways, any homemaking practices are embedded in home’s mobile and sedentarist aspects. Amongst overseas Filipino workers (OFW), this means the performance of Filipino traditions like fiestas, and consumption of Filipino food whilst at the same time learning the language of their destination countries and partaking of their cultural and social practices. Filipino seafarers, however, present us with an interesting case: they perform homemaking practices within the constrained and limiting spaces of the ship where they both work and live. Filipino seafarers have a transportable home ready for unpacking and reconstruction on every ship that they board, drawing less on what the ship offers, but more on what reminds them of home back in the Philippines. Drawn from data gathered from more than a decade of engaging with seafarers on board ships and ashore, this article focuses on the homemaking practices of Filipino seafarers viewed as a means to meaning-making, where ships conceived as non-places could be turned into home, and seafarer wellbeing is specifically defined as self-preservation on board and continuing authority back home.

The paper explores the knowledge-making and efforts of planners in facilitating cycling in two Norwegian cities with high ambitions for developing more sustainable mobility modes through cycling. Building on empirical data from shadowing local planning agencies in the two cities, semi-structured interviews, and document analysis, we argue that studying planners and their mediation work is crucial to understand how to transition to more sustainable mobility modes. We find that one reason for Trondheim’s success was that planners made continual efforts to mobilize a variety of people, ideas, and experiences. They developed new arenas for mediating meanings, co-creating of knowledge, and decision-making together with other actors, such as politicians and cyclists, while in Bergen planners operated with a clearer boundary between planning and politicians and use. Trondheim was thereby more successful in normalizing cycling in decision-making arenas and among citizens compared to Bergen. We, therefore, argue that mediation practices of planners is crucial in shaping planning cultures and governance regimes which can foster more sustainable mobility solutions.

This article explores how Britain’s changing roadscapes are apprehended by the road-user with reference to my own experience of driving the same route between Scotland and Cornwall over the past quarter-century. My pre-millennial analysis of these journeys (published 2000) is compared with more recent driving-events and deploys the same multi-layered autoethnographic methods I first experimented with then. My central argument is concerned with the ways in which drivers and passengers both respond and contribute to such change vis-a-vis those aspects of their own autobiographies which are entwined with the ‘lifecourse of the road’ (Mikhail Bakhtin). The concept I have devised to account for the ways in which the materiality of the road is entangled with the cognitive and affective passage of the traveller is journeying: i.e. the means by which the individual journey is overlaid, and shaped, not only by previous journeys but also the life-journey of the traveller for whom a familiar route has special meaning. The analysis reveals the extent to which increased traffic and congestion has impacted upon the experience of driving long-distance routes as well as the critical role roadside landmarks (and their disappearance) play in orienting and disorienting the traveller.