Haraway writes about “response-ability.” I read her as writing the word that way to highlight how the knowledge that we produce can make us better able to appreciate the way that we are always already bound up in the dynamics we seek to understand. We cannot get outside them, we cannot have innocent and objective relationships to them and we cannot be absolved of our complicity. For me, this is a difficult and necessary mantra as a white scholar studying race. I am and always will be conducting research in the context of systemic, historically rooted and materially consequential white supremacy.

Our contention is that accounting for and with waste and pollution helps ground-truth new economic imaginaries: how do or will they deal with left overs, excess, externalities, and by-products?

This post is written to accompany a new Society and Space article, 'Disrupting migration stories: reading life histories through the lens of mobility and fixity', that takes a fresh look at how concepts from mobility studies, together with a biographical oral history approach, can productively query the way migration is understood, while keeping the connections between structural inequalities and mobility/fixity fully in view.

Anti-migrant discourse relies on an established notion of who is a migrant and who is not. This is a notion based not on the self-identification of the individuals concerned but on the preconceptions and/or political interests of the commentator. To point this out is not simply to call for academic deconstruction of taken-for-granted ideas.

If researchers working with the new data sources – and geographers in particular – can learn to think across contexts in a more inclusive way, it may take us further toward realising big data’s promise as a tool for social scientific research.

In the last years, several researchers have progressively rediscovered the historical and epistemological links between Geography and Anarchism, addressing historical figures of anarchist geographers like Reclus and Peter Kropotkin (1841-1921):[3] thus, the aim of this text is to call the attention of English-speaking academic world to another historical figure of the French-speaking anarchist movement and to stimulate new research on these topics.

How does our perspective change when we think not only from the sea, but with the sea?

I suggest that environmental gentrification also works through the conflation of both pollution and ‘health’ with different kinds of urban bodies and embodied (body-centred) practices. This happens not only via the removal of symbolically ‘dirty’ bodies and their replacement with symbolically ‘clean’ bodies, but also via the ways in which those ‘dirty’ bodies become seen as such by the symbolic displacement of environmental and industrial pollution onto them.

Like the Charlie Hebdo images that merged debates about Islam with national discussions of same-sex marriage, comics play on multiple registers and themes. This also means that, removed from the contexts the authors are relating to, circulating through new international conduits, they are sometimes difficult to make sense of.

In the immediate aftermath of the horrors of 7 January, emotions run high, oscillating between a feeling of urgency to do something, and a feeling of resignation whereby everything seems futile. For what can anyone do against such reckless hate?