The flourishing landscape of solidarity initiatives that emerged during the corona crisis became an object of consensual appreciation. Even critical thinkers overlooked the intensifying influence of neoliberal logics on this impressive grassroots awakening. Highlighting these logics could assist in freeing our quotidian solidarity activities from the attempts to neutralize its political potential.

Bioterity is not found only in the intimate biology of the self, and in one’s own essential incapacity to deal with these dynamics of genetics and infection, but also in the circulatory regimes between those intimacies and other wider ecologies.

In the UK, this movement has authorized itself around the claim that ‘the people’ want to leave the European Union. This poses a problem for oppositional movements, as making arguments for a cosmopolitan politics, a supra-national account of citizenship, and the movement of people across borders is now equated with rejecting the view of ‘the people’.

Engaging emerging, multidisciplinary conversations across anthropology, American studies, and postcolonial studies about how empire operates and endures, "Ethnographies of U.S. Empire" is a reflection both on empire and on ethnography. Together, the chapters make a case for ethnographic research as a way of studying empire, as a method that offers not a bounded or concise definition of what makes an empire, but rather an expansive sense of how people live with and within the imperial present.

The majority of spaces of “activism” we see on campuses today are those produced by and for administrations, usually through student affairs divisions, in order to commodify and control dissent on campus. The shiny social justice activism sold by universities is marketed in student friendly packages in spaces that offer no real autonomy or control over programming for students.

Twenty years have passed since the battles of Seattle when tens of thousands of protestors confronted the World Trade Organization (WTO) at its Third Ministerial meeting. For many geographers of my generation (at least in the US and Canada) the protests on November 30, 1999 (N30), constitute one of the high-water marks of left political activist organizing—an event that raised hopes for a radically different world. Although our hopes were not realized, the twentieth anniversary of these events provides an occasion for reflection.

In "Rupture", Castells extends arguments developed most prominently in his "Information Age" trilogy. Specifically, Castells articulated a trend towards despatialization emerging from processes of accumulation mediated by information communication technologies, a new information age defined by a contradictory relationship between “the net and the self.”

The information revolution, the silicon transistor and the ever-increasing computing power. Abundance is ready to burst out of the seams of the capitalist machine it is chained to. Thus ruminates Aaron Bastani in his new book “Fully automated luxury communism: A manifesto”.

First deployed in West Queensland, Australia, Alphabet’s (formerly Google) Project Loon is flying balloons—essentially elevated cell phone towers—over Indonesia to provide internet to those who do not have it or cannot afford it. The Indonesian government is working with Alphabet as well as funding the start-up company Helion to make Indonesia a world leader in the use of balloons to deliver the internet.

The perceived color of the sky is determined by three interrelated factors: sunlight composed of many different wavelengths, molecules in the earth’s atmosphere that scatter light, and the sensitivity of the human eye. Conventional wisdom holds that the characteristics of sunlight and the atmosphere are an immutable fact of nature. However, China’s government has engaged in a campaign that seeks to control local meteorological conditions to produce blue skies on command, a phenomenon referred to here as “blueskying.”

Writing on the heels of the First World War and at the advent of the Irish War of Independence, William Butler Yeats used the concept of the gyre as an unstoppable, terrifying dynamic force. A gyre, in his poem, destabilizes the relation between human and nonhuman others, beginning as an aerial vortex and expanding to an oceanic “blood-dimmed tide.”

In the early morning of 5 September 1962 in Manitowoc, Wisconsin, two police officers on their routine patrol discovered a 20-pound piece of metal buried three inches deep into the asphalt of 8th Street. Though they initially ignored what they took to be a metal ingot from a local plant, radio news reports of the disintegration of the Soviet spacecraft Sputnik IV over the United States made them reconsider the origin of the object.

On July 25th, 2017, a Chinese “incursion” into a Himalayan pasture land called Barahoti was widely reported by the Indian media.[1] Coming in the wake of a tense Himalayan border fracas to the east of Barahoti in a place called Doklam that is located at the tri-junction of India, China, and Bhutan, the claims of yet another territorial breach provoked an uproar in India’s increasingly hyper-nationalistic news media.

From late 2015 through early 2016, a new vector-borne epidemic swept across the Americas, the Pacific, and much of Southeast Asia, bringing new attention to questions of connection across different spaces, species, and sociopolitical orders. Like both dengue and West Nile, Zika virus is passed from person to person by mosquitoes, primarily Aedes aegypti.

People in Nicaragua with a form of progressive renal failure called chronic kidney disease of non-traditional causes (CKDnt) talk in volumes about their condition. I don’t mean that they go on and on about their aches and pains. Most of the thousands of CKDnt patients in Nicaragua were sugarcane plantation workers until they got sick.