This article examines the practices of mobility and settlement of a community of Syrian Dom moving between Syria and Lebanon. I explore strategies, limitations and opportunities that defined the sphere of Dom social relations in Lebanon. While considering mainly the experience of Dom men, I argue that the scarcity of work, combined with social and political instability, affected their ability to reproduce community and family ties in Lebanon. Within these external constraints, flexibility and adaptation informed both residence patterns and the field of social interactions, which the Dom reconstituted through their cross-border mobility.
A Discussion of the Circulation of Ideas and Their Local Uses and Meanings
Dhan Zunino Singh and Maximiliano Velázquez
The following critical review of notions of mobility in Argentina is motivated by the rapid spread of this globalized term and how it is being appropriated by transport scholars, policymakers, and technicians. Our concern as sociologists – now involved in cultural history and urban planning – and as members of the Argentinean University Transport Network, is the lack of a profound discussion that allows us to talk about a mobility turn.
We argue that the movement from transport to mobility tends to be a semantic change mostly because social sciences and humanities do not lead it, as experienced in other countries. Moreover, we believe that the particular way in which the notions of mobility spread in Argentina must be understood in the context of circulation and reception of ideas, experts, capital and goods, and re-visiting center–periphery debates.
LA Gang Tours and the White Control of Mobility
Sarah Sharma and Armonds R. Towns
LA Gang Tours went on its inaugural ride through Los Angeles in 2010. Black and Latino former gang members from South Los Angeles lead the bus tours, sharing personal stories of gang life with mostly white tourists. A popular critique of the tour is that it facilitates a tourist gaze. However, we argue that to focus on the tourist gaze misses a more pressing opportunity to examine the production of whiteness. We shift the focus to consider the bus’s movement and the power it exerts in transforming the spatial and temporal dynamics of South Los Angeles. Based on participant observation, ethnographic interviews, and discourse analysis of materials surrounding the tours, we found that the tour lays the figurative foundations for gentrifi cation and reconfi rms a white control of mobility in the neighborhood. Th is white control of mobility extends beyond Los Angeles to impact the lives of people of color throughout the United States.
Notes on the "creamy layer" problem
Public discussions of recent demands by the Gujjars of Rajasthan, India, for inclusion on the list of the state's affirmative action beneficiaries have often veered away from the legitimacy of their claims and toward whether elite Gujjar leaders can speak for less educated and less affluent community members. This article examines how this latter set of questions-often described as the “creamy layer“ problem in reference to a group's elite who have “risen to the top“ and need to be “skimmed off“-can obscure the real workings of affirmative action on the ground and the limitations encountered by groups seeking upward mobility. Ethnographic research with the Dhanka tribe reveals deep concerns that upwardly mobile groups are in danger of downward mobility without the protection of affirmative action-based hiring practices, and that middle class elites within the tribe can be important political advocates for others within the community.
In the history of aeronautics, the balloon has long been regarded as relatively unimportant—or even excluded from the field; “lighter-than-air” technology (to use the expression coined by Nadar) was considered a dead-end which may have delayed the arrival of airplanes at the beginning of the twentieth century. However, in the early years of aviation, both technologies were deeply interrelated on numerous levels, sharing the same milieu of entrepreneurs, pilots (for instance the remarkable Santos Dumont) and public enthusiasm. But the disappearance of dirigibles accompanies the construction of a heroic history of powered flight by the airplane as a symbol of modernity. However, the focus has recently shifted, through the work of eminent aviation historians such as Tom Crouch,1 and also because dirigible history has returned to the scene—for instance through the excellent studies of Guillaume de Syon who has stressed the popular and political mobilization that sustained the impressive development of this technology from the last decade of the nineteenth century until the 1930s. From the point of view of the aeronautics community (lobbies, technicians and publicists), 1880s dirigibles were a technology of the future that inherited a longstanding culture originating in the first aerostatic experiments at the end of the eighteenth century. If balloons could not yet be steered, aerial displacement was indeed a practical technique applied in races and experiments, and associated with learned societies, conferences and shows. Such endeavors nourished public expectations, political investments and, with the introduction of the dirigible, even fostered an institutional regulatory framework in the first international aerial law, as in the international conference at La Haye in 1899.
Rethinking Histories of Transport and Mobility through Energy
Despite obvious links, the relationship between transport and energy remains generally understudied among historians of transport. By briefly examining the ways in which energy resources and energy flows have intersected with transport patterns, transport costs, and transport technology, this thought piece makes a case for bringing considerations of energy into our writing of transport histories. It goes on to argue that a focus on energy and its movement also offers new insights and objects of study to those with broader interests in questions of mobility, for in tracing energy's pathways, we can better see how social, political, and environmental phenomena of varying scales have been constituted and connected in motion.
Alla Bolotova, Anastassia Karaseva and Valeria Vasilyeva
This article explores how the mobility of young people influences their sense of place in different parts of the Russian Arctic. In globalization studies increasing mobility has often been set in opposition to belonging to place, and interpreted as diminishing local connections and ties. Recent studies show that the role of mobility in shaping a sense of place is more complex. The Russian Arctic is often considered a remote, hard-to-access area, despite the fact that local residents have always been very mobile. We compare three case studies from across the Russian Arctic—namely, the Central Murmansk region, the Central Kolyma, and Eastern Taimyr—showing how mobility shapes differently young residents’ sense of place. These regions have a different population structure (urban / rural, polyethnic / monoethnic) and different transportation infrastructure, thus providing a good ground for comparing the relationships between mobility and a sense of place in the Russian Arctic.
Itinerant “Criminal Tribes” and Their Containment by the Salvation Army in Colonial South India
In retelling the history of “criminal tribe” settlements managed by the Salvation Army in Madras Presidency (colonial India) from 1911, I argue that neither the mobility–immobility relationship nor the compositional heterogeneity of (im)mobility practices can be adequately captured by relational dialecticism espoused by leading mobilities scholars. Rather than emerging as an opposition through dialectics, the relationship between (relative) mobility and containment may be characterized by overlapping hybridity and difference. This differential hybridity becomes apparent in two ways if mobility and containment are viewed as immanent gatherings of humans and nonhumans. First, the same entities may participate in gatherings of mobility and of containment, while producing different effects in each gathering. Here, nonhumans enter a gathering, and constitute (im)mobility practices, as actors that make history irreducibly differently from other actors that they may be entangled with. Second, modern technologies and amodern “institutions” may be indiscriminately drawn together in all gatherings.
History and Hip-Hop Mobility in the Transpacific (EP)
William B. Noseworthy
Scholarship in the field of hip-hop studies has convincingly argued against a “cultural grey out” and in favor of “local idiosyncrasies” in the mobility of cultural forms. That said, no published study has focused on the movements of the artists themselves in a transpacific context that places scenes in Japan, South Korea, Indonesia, Cambodia, and Vietnam in conversation with one another. Varying histories of colonialism and postcolonial movements are essential aspects of each social context. I argue that the transpacific lens allows scholars to draw out the movements of individuals, influences, and emergent trends in the art form to better understand how artists are, metaphorically, scratching back and forth between representing originality on the one hand and the need for popular appeal on the other. I draw on vinyl itself as a metaphor for this article, which is framed as an EP.
Disastrous Mobilities in Relocation from the Christchurch Earthquakes, Aotearoa New Zealand
This article contributes to debates that consider things (buildings) that have previously been assumed to be bounded and fixed. When thinking about how literally anything can become mobile, this article addresses how buildings “live on” through the bodies of participants. The notion of material affects is advanced to draw together a complex set of ideas on vibrant materialities. Material affects, then, entangle the earth, forces, embodiment, and micro mobilities to expose the vibrant matter of buildings. Empirical material is drawn from semistructured interviews with people who relocated out of Christchurch following the 2010 and 2011 earthquakes and aftershocks. In relocation, acute spatial awareness and sensitivity to movement and vibration—that is, the minute shudders and flexes of buildings—colonized the bodies of participants. Material affects are able to challenge the distinction between vital energy (life) forces and materiality.