Browsing by Subject "Mobility"

In the context of today's global mobility, information, bodies and goods are circulating across the globe, and even further into outer space. However, we face a paradox: the more we move, the more we become sedentary. The modes of transportation that enable our global mobility are working against us, insidiously dwindling our psycho-physical mobility. Globalization is thus not the world becoming bigger (or too big), but the world becoming immobile. Taking the body as the central non-place of political space, Architectures of Aliveness: Building Beyond Gravity interrogates the possibility of inhabiting circulation as a pragmatic form of resistance to the contemporary immobilization of life. In an era in which bodies and goods are ever more constantly in global circulation, architectures of aliveness ask, what would an experience of weightlessness do for us?

Biotechnology serves as the current dominant model for enlivening architecture and the mobility of its inhabitants. Architectures of aliveness invert the inquiry to look instead at outer space's modules of inhabitation. In questioning the possibility of making circulation inhabitable --as opposed to only inhabiting what is stationary--architectures of aliveness problematize architecture as a form of biomedia production in order to examine its capacity to impact psychic and bodily modalities toward an intensification of health. Problematized synchretically within life's mental and physical polarization, health is understood politically as an accretion of our capacity for action instead of essentially as an optimization of the biological body. The inquiry emerges at the intersection of biotechnology, neurosciences, outer space science and technology, and architecture. The analysis oscillates between historical and contemporary case studies toward an articulation that concentrates on contemporary phenomena while maintaining an historical perspective. The methodology combines archival research, interviews, and artistic and literary analysis. The analysis is informed by scientific research. More precisely, the objective is to construct an innovative mode of thinking about the fields of exchangeability between arts and sciences beyond a critique of instrumentality.

The outcomes suggest that architectures of aliveness are architectures that invite modes of inhabitation that deviate from habitualized everyday spatial engagements. It also finds that the feeling of aliveness emerges out of the production of analog or continuous space where the body is in relation with space as opposed to be represented in it. The analysis concludes that the impact of architecture on our sense of wellbeing is conditioned by proprioceptive experiences that are at once between vision and movement and yet at the same time in neither mode, suggesting an aesthetic of inhabitation based on our sense of weightedness and weightlessness.

These outcomes are thus transduced to the field of media studies to enchant biomediatic inquiry. Proposing a renewed definition of biomedia that interprets life as a form of aesthetic relation, architectures of aliveness also formulate a critique of the contemporary imperialism of visualization techniques. Architectures of aliveness conclude by questioning the political implications of its own method to suggest opacity and agonistic spaces as the biomediatic forms of political space.

The central question this dissertation engages with is why modern states in the Persian Gulf rely heavily on informal networks of untrained and inexperienced recruits from the region of Balochistan, presently spread across Iran, Afghanistan and Pakistan. The answer, it argues, lies in the longue durée phenomenon of Baloch conquering territories abroad but not ruling in their own name. Baloch, I argue, conquered not to establish their sovereign rule, but to open channels of mobility for others. The rise of nation-states and citizen-armies in the twentieth century limited the possibility of Baloch conquest. Yet, the Baloch continued to find a place in the Gulf’s protection industry through historically shaped informal, familial, commercial, and parapolitical transnational networks. Flexible and persistent Baloch networks provided territorially bounded states the ability to access resources outside their boundaries without investment in formal international contracts.

Moreover, this dissertation makes the argument that mobile Baloch operated as ‘Portfolio-Mercenaries’, offering their military-labor to foreign states in order to build their own portfolio of transnational economic, social and political activities. At times these portfolio projects contradicted state interests; at other moments they corroborated them. In either situation, the non-soldiering activities of mercenaries went on to transform the nature of political order in the twentieth-century space of the Indian Ocean. They shaped the nature of international law, carried state order beyond borders, stabilized unpopular regimes, and provided ready sources of labor. Through the example of Baloch Portfolio-Mercenaries, the dissertation thus highlights the thick and enduring relationships between state and transnational networks.

Geographies of Freedom explores the ways in which free and enslaved black women pursued freedom for themselves and their families in the middle Mississippi River Valley using the law and uniquely gendered access to forms of labor, mobility, and the special configurations of the region. The river-centric economy and the fluid mobility of goods, people, and ideas across state borders there begs the study of the region expanding out from the confluence of the western rivers as a unique site to explore questions of mobility, geography, slavery, and freedom.

My dissertation argues that black women actively navigated the roiling world of the antebellum middle Mississippi River Valley-a region that offers an unparalleled opportunity to understand some of the most historically significant cultural, political, and economic shifts of the nineteenth century anew. The black women I discuss lived in a world being transformed by an increasingly market driven economy and attendant reconstructions of labor organization. At the same time, the demographic landscape was shifting, new industries and public social spaces emerged, and the conflict over the political geography of slavery and freedom heightened. Amidst the chaos, black women found access to mobility, economic opportunity, and even the law, which they used to pursue freedom. From court records, slave testimonies, newspapers, government records, manuscript collections and contemporary popular literature, I extract narratives of black women as migrants, laborers, litigants, and agents of their own lives in a border region perpetually in the process of making itself.

By running away, suing for their freedom or that of their children, and achieving economic stability, black women embodied the very promise of capitalism and democracy that most white men flocked to the river valley to pursue. In doing so, they threatened hardening notions of gender inequality and racial control. My dissertation shows that as they continued to act in these self-determined ways, black women fueled an accelerating political conflict over race and slavery in the border region leading up the Civil War. They challenged slave holders' claims to their bodies, their labor, and their children, and they forced judges and attorneys in the region to reevaluate laws around slavery, freedom, and property. In the aftermath of the Civil War, black women retained these methods of strategically appealing to the law and using their mobility and extended networks of communication to organize and maintain control over their lives.

My dissertation project is an ethnographic history of "homes of capital," merchant homes located in port-cities of Gujarat in various states of splendor and decrepitude, which continue to mark a long history of Indian Ocean cross-cultural trade and exchange. Located in western South Asia, Gujarat is a terraqueous borderland, connecting the western and eastern arenas of the Indian Ocean at the same time as it connects territorial South Asia to maritime markets. Gujarat's dynamic port-cities, including Rander, Surat and Bombay, were and continue to be home to itinerant merchants, many with origins and investments around the littoral from Arabia to Southeast Asia. I argue that rather than a point of origin or return, Gujarat's merchants--many of whom are themselves itinerants from Arabia, Persia and Northwest India--produce and produced Gujarat as a place of arrival and departure: as a crucible of mobility. Gujarat's merchant homes offer a model of transregional engagement produced through the itineraries of merchants who continue to see the regions bordering the Indian Ocean as an extension of their homes.

While historians have generally studied these merchants through the bureaucratic archival records of imperial trade-companies, my project examines the yet-unexplored archives that collect around historic merchant homes. Curated by a current generation of merchant families who continue to ply old routes at the same time as they forge new ones, merchant homes offer a way to study oceanic connections from the inside-out and capital in cultural terms. Drawing on a rich array of collective and personal ethnographic and historical materials within homes, including architectural form; material objects; private journals, datebooks and travelogues; visual media; and merchant memory, my project brings into view a mercantile space-time on ocean's edge. Though emerging from concrete ethnographic and historical materials that cast powerful light on Gujarati merchant mobility in the British Empire over the course of the nineteenth and first half of the twentieth century, my account of "homes of capital" pursues mercantile imaginings across long tranches of time routed through the political economic transformations of the period stretching between the tenth and twelfth centuries. I argue that these non-linear imaginings structured by oceanic mobility exist in the interstices of imperial, colonial and post-colonial state space.

Placing merchant imaginings at the center of my analysis, my dissertation argues that the Indian Ocean was and continues to be a key spatial and temporal motivator of mercantile life. My project makes explicit the terms of this intimacy through a "chronotopic" study of merchant homes across Gujarat. Homes of capital in its broadest sense also include mercantile buildings like bridges, libraries, funerary sites, mosques and community centers, which, when linked together, created shaded pathways across the region in the face of an emergent colonial state centered on Bombay. In doing so I also reveal a more capacious mercantile subject, showing how new kinds of nineteenth-century circulations of Gujarati-language texts across merchant libraries, reading rooms and homes were embedded in and shaped a longue durée oceanic topography. My project documents the range of visual, material, textual and affective modes from within this topography through which merchants gave and give form to such a terraqueous region.

After the Vietnam War ended in 1975 many Southern Vietnamese were displaced and forced to relocate. Many of those refugees settled into an area located in Orange County, California and for the past fifty years have worked together to establish the community and space that is now recognized as Little Saigon. This thesis is a study of Little Saigon in particular, how Vietnamese immigrants have deterritorialized, or rejected the dominant notion of having to assimilate and adopt American culture to fulfill the American dream. Instead, community members have made purposeful interconnections to reterritorialize to construct a space meaningful to them where they, through their own minor strategies can productively and successfully live their own version of the Vietnamese American dream, thus allowing them to climb the ladder of upward mobility and attaining opportunities to physical mobility. I first trace the ways in which the first and generation physically alter the space in Orange County to a space that is accessible and makes sense to them by analyzing historical and present maps. Next, I examine the ways Vietnamese culture is produced and maintained in the United States for this community by examining the content and distribution of entertainment shows such as Paris By Night. Lastly I trace the impact of Vietnamese contribution to the nail salon industry and how the expansion of manicuring services has allowed for Vietnamese women to successfully become independent entrepreneurs and breadwinners in their family.

This dissertation, Mobile Ethnicity, examines the formation of a transnational ethnic working class and the dynamics of remittance development in the context of Korean Chinese labor migration between China and Korea. I conducted multi-sited field research for over two years, mainly in Seoul, South Korea, and the Korean Chinese Autonomous Prefecture of Yanbian, China, the ethnic zone bordering North Korea. My ethnography is built on a local saying: "Everybody is gone with the Korean Wind." The Korean Wind is the popular name for the massive Korean Chinese transnational labor migration to South Korea that occurred mostly during the 1990s and 2000s, at the intersection of post-Cold War and post-socialist cultures. I especially highlight the Korean Wind as a unique product of China's economic reform and open economy (gaigekaifang), which has affected not only Korean Chinese but also Han Chinese in Yanbian and elsewhere in the region.

Through the lenses of kinship, development, money, love, bodies, and time, I analyze the new affect and materiality, new forms of belonging and dwelling, and new hopes and frustrations of mobile ethnicity. On the one hand, I trace the reconstituted subjectivity of Korean Chinese as a particular ethnic working class in a transnational setting. On the other hand, I map the re-characterized ethnic space of Yanbian as a borderland traversed by a myriad of different agents. Caught between the "Korean dream" and the "Chinese dream," Korean Chinese have chosen transnational mobility as a way of dealing with the contingencies of neoliberalism and globalization. But their way of working for a better future has created unexpected vulnerabilities, sealing them into a circuit of migration as a transnational ethnic working class.

This ethnography illuminates the ripple effects of the Korean Wind with a focus on remittances, as Korean Chinese have discovered, promoted, and deployed their ethnic currency in the transnational labor market. On a macro level, remittances play a critical role in relocating populations (both pulling them into spaces and pulling them out), and create an intersection of internal migration and transnational migration, thereby reshaping the ethnic relationships and spatial characteristics of the region. I emphasize the vulnerable characteristics of a remittance-dependent economy, which fluctuates in response to exchange rates and global economic forces. On a personal level, remittances are not only gifts or realizations of familial duty, but also an unstable form of currency requiring careful management and submission to a peculiar temporality of long waits and unknown futures. The life built upon the contingent flow of remittances has created and been impacted by the transnational temporality, constantly moving back and forth between the sharply split worlds; working and resting, making money and spending money, Korea and Yanbian. Rigid visa regulations by the Korean government especially force migrant workers into a "split life," as they must weave two different worlds into a common everyday life, and discipline their bodies to switch easily between two different modes of time.

This study examines "Yanbian Socialism" that has responded to and intersected with the Korean Wind, a particular socialism that stresses overt expressions of the Korean Chinese political faith in China while acknowledging the prefecture's cultural and economic links to Korea. My dissertation aims to weave together an account of the particular structure of feeling experienced by Korean Chinese as they are caught between confusion and hesitation, contention and contradiction, economic desperation and political caution. I view their constant adjustments and revisions as a major influence on the formation of mobile ethnicity. My work thus provides a new understanding of the politics of class and gender among Chinese ethnic minorities, articulated through transnational mobility at the intersection of post-Cold War, post-socialist, and neoliberal currents across and beyond East Asia.

This dissertation ethnographically examines the lives of Tibetan Buddhist nuns in Yachen, a mega-sized Tibetan Buddhist encampment in eastern Tibet that emerged in the 1980s and is now a leading center of Tibetan Buddhist revivalism in post-Mao China. Over 10,000 nuns make up the vast majority of the permanent residents in this community (approximately 2,000 monks live there as well), but few scholarly discussions have taken place regarding the lives and practices of the nuns in Yachen or in Tibetan Buddhist revivals in China in general. This dissertation, therefore, calls attention first to the lack of proper research on these nuns by providing ethnographic accounts of their everyday lives in “China’s Tibet.” By placing the nuns and their lives at the center of discussion, I was able to realize the significance of examining the material, sensory, and mobile events and occasions through which alternative political logics and possibilities appear in the practice of Buddhism and in Sino-Tibetan politics. This alternative politics—which I call the politics of tranquility—presents itself through the mobilities and material engagements of the nuns in Yachen, and offers a stark contrast to the existing dichotomous understanding of Sino-Tibet relationships. Therefore, second, I argue that mobilities, as well as material and sensory engagements, are essential to the practice of Buddhism and the lives of the nuns in Yachen, without whom the current Buddhist revivalism, in Yachen at least, would not be possible.

Following my Introduction (Chapter 1), I begin my chapters by presenting the distinctive mobilities of the nuns. Most of the nuns whom I have known in Yachen are escapees, running away from their homes to become nuns in this remote region; their mobilities, against all odds—both physical and social—are what initially make Yachen possible (Chapter 2). Upon arrival, in the face of the harsh spatial regulations imposed by the Chinese state, they engage in building residential huts for themselves; these building activities are primarily responsible for Yachen’s accelerated expansion and thus for its potential political tension (Chapter 3). In Chapters 2 and 3, I also argue that the nuns’ mobilities and building practices, which have rarely been taken seriously within the Buddhist revival in China, in fact constitute the fundamental process of making Yachen, i.e., of making the sacred. In addition, by living with the nuns, I was able to observe their intimacies and secrets through the lens of their transgression and confession. I consider the act of transgression as one of the most political ways to give an account of the self as Buddhist practitioner, as nun, and as woman (Chapter 4). I argue that the nuns actively, provocatively, and riskily (re)shape Yachen’s norms and morality through their acts of transgression and confession. Finally, by drawing on food consumption and eating habits among the nuns in Yachen, I tackle the highly intertwined issues of ethnicity, money, religion, and ethics in Buddhist revivalism as well as in Sino-Tibetan relations (Chapter 5).