Holiday Mountain Fun Park, in the rural Hudson Valley region of New York state, boasts a number of rides and attractions that are colorful, if past their 1980s prime. The only one that registered for the group of eight 13-year old boys in our summer research program, however, was the go-kart track.

For India, the rail infrastructure is a means to further consolidate itself as a nation-state: building material infrastructures on Kashmiri territory facilitates the blurring of boundaries between the independent state of India and the occupied territory of Kashmir, which the state claims is an “integral part of India”. For Kashmiris, however, the rail line is another manifestation of a brutal occupation that constantly penetrates and haunts their territory.

This is the scene, a computer travels back in time. A dolphin falls in love with a computer. A computer falls in love with a dolphin. A computer falls in love with a computer. Two Earth dolphins are launched as Cosmodolphins in the cyberspace or dream-machine of the computer [1] and wake up in the future as a feminist geographer, engaging us in a felt sense of causality.

On the Wrong Side of the Track situates the Olympics moment in longue durée tracing the depictions of the East End as the locus of Victorian gothic imaginary, a place inhabited by truculent locals long indifferent to national popular injunctions.

This paper examines two space science infrastructures in Hawai'i, the Thirty Meter Telescope (TMT) and the Hawai'i Space Exploration Analog and Simulation (HI-SEAS). It considers how scientific observation and colonial occupation are co-constituted through the production of apparatuses – extensive material practices and arrangements that iteratively produce subject–object relations.

In this essay, I position the logics of settler colonialism and the logics of space exploration dominion over both space on earth, and interplanetary space at the expense of Indigenous peoples. I then look to Indigenous conceptions of space as a potential foil to these colonial logics.

As a feminist geographer with interests in global mobilities and transnational solidarities, I am perhaps not the obvious reader of A House of Prayer for All People, an ethnography of Canada's foremost 'queer church', the Metropolitan Community Church of Toronto (MCCT). And yet I found the book captivating, learned much from it, and wondered as I read whether the book is of such general interest that we might assign it for our introductory graduate seminar in human geography.

The celebrations of the railroad as a symbol of national unity and progress are a reminder of its continued power in writing the myth of the nation, and of the importance of challenging such nation-valorizing narratives. Karuka does exactly this in his timely and provocative book, creating new ideas with which to re-examine the well-worn story of the railroad, and studying it through a broad array of distinct cases.

Surveying five hundred years of maritime history, Campling and Colás contend that capitalism is a ‘terraqueous’ project, by which they mean that the earth’s geographic separation into land and sea has long been central to capital’s ability to reproduce itself.