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transformation, needed to be eliminated or segregated by consigning them to the “imaginary waiting room of history.” 8 The ideologies of modernization and development that came in the wake of colonial modernity were underwritten by the notion of civilization

, and the mobile culture of modernity, based on abstract projections and nationalist ideology. 5 Thus this article contributes to the academic debate on bodily mobility, particularly in relation to indigenous labor. 6 The main argument is that Napo

Ida H. J. Sabelis on the assumptions engendered by ubiquitous cycling in the Netherlands, Dave Horton and Tim Jones on transport policy in England, Angela van der Kloof on the invisible power of ideological assumptions for immigrant women in the

analyze the adoption of modern technologies in non-Western countries through the prism of exoticism and colonial ideology. To the contrary, the use of these terms is connected here to the Marxist tradition of analysis of the way capitalism operates in

on both the technologies (such as sailing ships) and the ideologies of mobility (such as the idea that the civilized settle and that the savage is constantly mobile and thus should be contained and protected in order to be civilized) have been

Gothenburg, 2002), 38; Ulf Mellström, Engineering Lives: Technology, Time and Space in a Male-Centred World (Linköping: Linköping University, 1995), 45; Mellström, Masculinity, Power and Technology , 78. 28 Louis Althusser, On Ideology (London: Verso

Wave of the 2000s.” 34 Hackworth, The Neoliberal City: Governance, Ideology, and Development in American Urbanism (Ithaca, NY: Cornell University Press, 2006); and Zukin, “Consuming Authenticity.” 35 Similarly, inherent in Safe Passage is that fact

the aerial survey photograph—to save the “independent small farmers” who, as modern-day representatives of Jefferson’s ideal, “symbolized the fate of American democratic ideology” for the entire nation (61). Armed with aerial photos of individual farms

the idea of “hailing” as a kind of subjectivation of a person into their social and ideological position by an authority figure. The concept of interpellation has been taken up in broader arenas of cultural studies and has inspired several recent

fictions of black “unenlightenment” through movement that contrasted “acts ideologically imagined as wayward” or “nonsensical” (16). It is this tension between European Enlightenment’s formulation of black waywardness and black philosophers’ own straying