Everyday mobility is a key site where gendered power relations are lived, negotiated, and contested. For LGBTQI+ people, moving through the city can generate moments of joy and freedom while also demanding vigilance, self-monitoring, and navigation of gender-based violence (GBV). Drawing on feminist and queer geographic scholarship, this paper examines how experiences of violence and insecurity shape the everyday mobilities of LGBTQI+ people in Manizales, Colombia, a conservative medium-sized city (100,000 to 1 million inhabitants) where their visibility is heightened and anonymity limited. Using a combination of interviews and survey data, we explore how study participants perceive safety across public spaces and public transport, how they distinguish between frequent "mild" forms of harassment and less common but more severe incidents, and how these experiences inform adaptive mobility practices over time. The paper makes two contributions. First, it advances understandings of GBV, by foregrounding its temporal and cumulative character within everyday mobility and showing how repeated and normalized forms of harassment-such as stares and catcalling-reshape spatial practices in the absence of more severe violence. Second, it contributes to queer mobilities scholarship by conceptualizing adaptive practices-such as changing dress, modifying routes, learning self-defence, and travelling accompanied-as forms of relational agency enacted under constraint. By focusing on a medium-sized Latin American city, the paper challenges metropolitan and Global North biases in queer mobilities research and highlights how vulnerability and agency coexist in everyday movement.
This article examines cruising parks and toilets in Geneva, Switzerland, conceptualizing these sites as double liminal spaces whose sexual potentials are often accessed through moments of spatial and sexual disorientation. Drawing on nine months of ethnographic fieldwork, the article shows that public cruising continues to shape how sexual encounters are experienced and negotiated within urban environments. Bringing scholarship on queer space and cruising into dialogue with literature on liminality, I argue that cruising sites function as layered liminal formations. They blur the public-private divide by enabling sexual practices conventionally associated with private space to occur in public, and they unsettle the heterosexual-homosexual binary by facilitating same-sex encounters that do not require stable identity claims. Building on this spatial analysis, the article advances a further argument: access to these liminal formations often depends on processes of disorientation. Drawing on Sara Ahmed's work on disorientation (2006), I show how drifting, lingering, and moments of spatial deviation allow familiar public spaces to become sexually legible, producing spontaneous encounters that emerge through affective and material relations rather than intentional pursuit. At the same time, the article examines how racialized imaginaries, respectability politics, and moral regulation shape who can comfortably inhabit liminality and disorientation, and who is rendered out of place, complicating celebratory accounts of queer space.
Despite women's prominent role in agriculture, their experiences and relationships with the land are often framed through essentialist binaries that cast women as caring, and men as economically pragmatic, which obscure the intertwined nature of care and productivity. Drawing on feminist political ecology (FPE), gender and land tenure scholarship, and feminist ethics of care, we examine intergenerational women's engagement with hazelnut farming in T & uuml;rkiye's Eastern Black Sea region. Based on a harvest-season feminist event ethnography within a four-generation hazelnut-farming family in Ordu, we trace how women's affective, sensory, and embodied connections to the land are inseparable from strategic economic practices shaped by a neoliberalized hazelnut market. We argue that while these women mobilize cultural knowledge, care practices, and more-than-human relations, they do so in ways deeply informed by political-economic constraints and livelihood imperatives. This challenges ecofeminist-leaning framings that position care and productivity in opposition, offering instead a nuanced account of how gendered agricultural knowledge systems integrate both. Our findings contribute to FPE debates on essentialism, commercialization of agriculture, and intergenerational rural change in the context of gendered agricultural labor. We advance feminist ethnography as a generative approach for critical feminist and environmental psychology, where ethnographic engagement with human-environment relations remains peripheral.
Film, as a cultural artefact, not only reflects but actively shapes social, political, and spatial imaginaries. Drawing on Henri Lefebvre's theoretical insights into the social production of space and the 'right to the city', this article positions cinema as a critical medium through which urban space, gender relations, and subjectivity are negotiated and reimagined. This study examines Frances Ha to reveal how contemporary young women navigate New York City's stratified urban landscape under neoliberal capitalism and heteronormative pressures. The analysis approaches it as a site where certain gendered subjectivities and urban spaces are aesthetically produced, negotiated, and normalised in cultural representation. It explores how precarious mobility, housing insecurity, and intimate relationships are shaped by broader urban power structures and heteronormative expectations. By examining Frances's navigation of NYC's stratified spaces, from gentrifying Brooklyn apartments to Manhattan's elite cultural institutions, this study demonstrates how the right to the city remains contingently gendered, classed, and racialised. It makes a dual contribution: first, it advances feminist urban methodologies by rigorously demonstrating how cinematic analysis serves as both an epistemic tool and political practice, revealing the affective and embodied geographies often obscured by conventional spatial analysis; second, it intervenes in debates within critical urban theory by bringing feminist perspectives into dialogue with Lefebvre's spatial thought - challenging dominant spatial orders and advocating for more inclusive and relational urban imaginaries. This article positions cinema not as a mirror of urban experience but as a critical tool for examining the gendered politics of space.
