Abstract This article repositions digital nomads not as stateless figures of freedom but as central actors in evolving regimes of mobility governance. Moving beyond the lifestyle framing, we propose two lines of inquiry. First, we examine how race, class, and passport privilege shape differentiated access to mobility infrastructures co-produced by states and platforms. Second, we examine how nomads navigate and produce networked digital enclaves and cloud states—topological formations where territory is reconstituted through platforms, co-living hubs, and e-residency regimes. The article calls for scholarship that treats nomads not as exceptions to state power but as actors in its reconfiguration, where motion itself becomes a site of governance. By bridging political geography, mobility studies, and critical migration scholarship, this agenda seeks to theorize sovereignty beyond fixed borders and nomadism beyond neoliberal individualism.

Abstract Bengaluru, a metropolitan city in India, struggles with high levels of traffic congestion caused by enormous increase in personal automobiles. To tackle congestion, Bengaluru has designed streets restricting automotive usage and with dedicated spaces for walking and cycling to facilitate sustainable transition. These design efforts are heralded as transformative initiatives to solve congestion. However, through a longue durée analysis, this article reveals that congestion has been consistently mobilized to intervene in the streets of Bengaluru. We argue that historically, in Bengaluru, congestion was the rationale for reimagining streets and has been the leitmotif in transitional impulses and the ongoing colonization of Indian streets. We conclude by considering what it takes to decolonize and make sovereign the transition in streets in Bengaluru and in India.

A couple of months ago I found myself in an enormous ballroom high above midtown Manhattan, New York City, with some two hundred climate activists, scientists, philanthropists, and government officials from all over the world. The posh and polyglot gathering's theme was “2050 Today,” with plenaries, sessions, and workshops revolving around visions of how the next twenty-five years would play out, based on various models assessing climate change and the various factors driving, exacerbating, or slowing it. There was, alas, little credible talk of stopping or reversing it within this twenty-five-year horizon, which draws nigh when one thinks about how quickly the last quarter- century has sped by, and when one considers the fractious political tenor of our current moment.

Abstract In this article we argue for attention to the everyday ethics of mobilities transitions, demonstrated through the example of possible everyday futures in a site of South–North encounter. Dominant transition narratives seek to leverage changes in mobility systems within calculated timescales by orchestrating diverse actors through technologically solutionist automated and electric mobility interventions. We reframe mobilities transitions through futures anthropology, to investigate how people, other species, environment, and tech- nologies configure in continually emergent, indeterminate, and unquantifiable or unmeasurable futures. We draw on design ethnography research undertaken in a multicultural and multispecies university precinct in Naarm/Melbourne, Australia, to demonstrate how everyday ethics participate in, complicate, and offer new insight for possible future mobilities transitions.

Abstract Bruno Latour's Aramis, or the Love of Technology is a highly intertextual, narrative account of the failed vision of a “personal rapid transport” system in the Paris of the 1980s. This article demonstrates that the main reason for the failure was not so much the lack of communication among the involved parties, as stated by Latour in his “scientifiction”. Rather, it was a computer technology which, then as now, is unable to process the inevitable amount of “big data” and depends on a highly efficient artificial intelligence. The current political and social narratives about smart transport lead back to the archaic question of free will and determination, informed by the representation of this automatic hyper-network at the interface of public and individual traffic.

Abstract This article is situated within the ongoing debate about how spatial belonging is reconfigured under conditions of flexible capitalism and mobility. Building on ethnographic fieldwork, it explores localities as imagined places and analyzes attachments and spatial aspirations of mobile managerial elites toward the places of their assignment as powerful imaginative geographies. It shows that managerial spatial imaginations oscillate between longing for belonging and the attempt to control and enclose belonging to places: on the one hand, belonging has to be constantly resisted and monitored, in order to make it compatible with the demands of flexibility and self-optimization; on the other hand, belonging to a career place has to be created biographically as a career asset. This, however, creates paradoxical attachments that have to be negotiated on an everyday basis.

Abstract The Solomon's Temple in São Paulo goes beyond a house of worship. On its grounds, visitors can explore the Biblical Garden, a themed space for an immersive experience into performed biblical narratives centered around the Exodus of the Hebrews, which relies on the visual repertoire present in successful biblical telenovelas produced by RecordTV, a major TV channel owned by a neo-Pentecostal Christian denomination. In dialogue with the mobilities turn in the social sciences and the materialist turn in communication studies, this article proposes an ethnographical account of the Biblical Garden tour. Crossed by globalized flows of images and people, objects, and narratives, the tour puts together several representation technologies to offer “a piece of the Holy Land in Brazil.” By combining religious cosmologies, tourism practices, and entertainment marketing tactics, the Biblical Garden became strategic in strengthening UCKG's leading role in what ultraconservative sectors name a cultural war.

This is the second instalment of a special section exploring the pedagogies—classroom and otherwise—associated with mobilities scholarship. As we discussed in the previous introduction (Transfers 13.1/2), the collocation of mobility and pedagogy is by no means a one-way street when it comes to innovation since, in several instances, novel theories and methodologies have emerged directly out of classroom teaching rather than the other way around.1 This dynamic was apparent in the discussions that took place at the first-ever conference dedicated to mobility pedagogy, which took place at Waterloo University, Canada, in 2018 (see Nicholson, 13.1), and is evidenced here in several articles across the two issues.2 As we discussed previously, the field's reputation for innovative methodologies is often the link between research and teaching, and the variety of applications continues to grow. In this special section introduction, we have therefore taken the opportunity to reflect upon some possible new directions for mobilities and pedagogy that take account of not only topical theoretical and political debates but also the pedagogic practices that may, themselves, inspire new research and “real-world” applications. In particular, we share some reflections on the way in which the concept of mobility justice, as first advanced by Mimi Sheller in 2018, lends a new dimension to mobility pedagogies and connects with research and teaching on social justice more broadly.3

Carlnita P. Greene (Ed.), Foodscapes: Food, Space, and Place in a Global Society (New York Peter Lang, 2019), 325 pages, £33.60 (paperback) Suzanne Beech, The Geographies of International Student Mobility: Spaces Places and Decision-Making (Singapore: Palgrave Macmillan, 2019), 271 pp., 5 b/w illustrations, €59,49 (paperback)

Abstract As a pedagogical and ludic tool, the game Trayectopia1 was designed to engage the complexities of everyday mobilities through storytelling. In this paper, we explain storytelling, games and ludic initiatives in urban planning processes, the conceptual basis for Trayectopia, and how to play the game. Trayectopia contributes to a more situated form of urban and design and planning by incorporating multiple knowledges—particularly those emerging from diverse mobility experiences—into the process. Including new stories is crucial to new forms of thinking to address complex and fast-changing urban planning challenges.Keywords