Blog

The outbreak of COVID-19 provoked a myriad of intriguing sentiments among my friends, me, and others, including a cringey fascination and an ambivalent kind of Eros brought on by the feeling of doomsday. These sentiments changed rapidly into sheer fear and anxiety of the sinister and unfamiliar present time (and future) and provided fertile ground for the emergence and enhancement of nostalgic feelings and practices. Nostalgia (from Greek – nóstos: homecoming, álgos: pain, ache) is defined as missing the past and clinging to it in an idealized and nonjudgmental manner. As such, nostalgia acts many times as a way to cope with a crisis-ridden reality, when the individual yearns for the past — perceived as “simple” — in the face of a chaotic and incomprehensible present.

In this article, I will present five theses concerning the ongoing race for bringing automated vehicles on public roads. Some of my theses are quite disillusioning, some provide hope for a better future of urban mobility with fewer private cars, some concern seemingly “technical” details. What underlies my thinking is the fact that in a field like automated driving, where technical and regulative norms are still evolving and being recalibrated, new technical norms introduce new social norms on our roads, and they enable wholly new patterns of mobility behavior. I study technological innovations as phenomena which are developed within society, within existing power relations, and within constantly changing societal norms and beliefs of what is a “good”, “achievable” or a “bad” future. In most cases, new technologies are presented as means for achieving a better future within a society.

Delhi is considered a dangerous city when it comes to women’s mobility. Episodes of violence like the bus gang-rape of 2012 are a symptom of a city inscribed with gender inequality, especially in relation to accessing public space. In this contribution, I explore the experiences and relationship with mobility of the members of a ladies-only motorcycle club, the Bikerni. By looking at their hardships and successes, this blog post aims to convey how biking is a conflagration point for more than just patriarchal relations of power.

Since the emergence of ride-hailing applications, South African urban centers have seen a rise in violence between the traditional metered taxis and the new ride-share services. Hundreds of criminal cases have been opened over the last years, and protests organized by ride-hailing drivers have drawn attention to the rising tension in the transport industry. A focus on urban infrastructure might shed new light on the history, politics and materiality of places that perpetuate violence in South Africa’s cities.

This blog post shows that the Covid-19 pandemic and contact restrictions changed the how and where of exchanging social support with others shifting increasingly to the digital. This may be in part a result of the Berliners’ attempt to create a new private outside. Krüger et al. argue, however, that this new private relies on an illusio of privacy. Especially during the pandemic, they hold, our worries might have become “surplus value” in an unregulated and intransparent market of data on and by us.

Cameras on public roads, inside buses, trains, parks and squares; private video surveillance systems that also record street images; geolocation mechanisms; drones flying over large avenues; the use of artificial intelligence and facial recognition in different spaces of circulation of people. Urban public spaces are increasingly interwoven with information and communication digital devices and infrastructures. These transcend physical limitations and install mechanisms for gathering individual and collective personal data; they promote changes in social dynamics, aggravate territorial conflicts and expand the surveillance potential of cities.

This post presents a personal account of my experiences growing up in Ramallah, Palestine, studying at Al-Quds Bard university in Palestine and then emigrating to France. It is an overview of all the spaces I had to interact with throughout my life which have now come to define my identity. By observing the different political and social atmospheres in different spaces and their effect on me, I have come to realise that my identity has no static definition and is continuously redefined through every space I exist in.

In the city of Antofagasta in Northern Chile, 16,396 people live in around 62 so-called informal settlements which lack basic service provision – with water access being the residents’ main concern. Drawing on extensive qualitative fieldwork carried out between 2018 and 2020, this blog post offers a hydro-social analysis of the informal practices of water acquisition employed by the residents of Antofagasta’s informal settlements. By taking into account both the material elements of these practices as well as their underlying logics and rationalities, the author aims to shed light on the reciprocal relationship between official water access and social belonging, paving the way for a more nuanced discussion of urbanisation processes.