Infrastructures, as the humanistic and social scientific literature comprising an 'infrasturctural turn' show, are systems that move water, raw materials, goods, electricity, trash, and people while shaping social identities and notions of citizenship, creating forms of exclusion and belonging, and producing environmental meanings and practices.

This article argues that biopolitical infrastructures have been central features of Turkey’s ongoing colonization of Kurdish territories and populations and that the Green Revolution, despite its promise of progress and abundance, needs to be understood as part of this history of racialized state-making.

Perhaps the most famous image of Palestinian life under the British (1917–1948) is that of the “iron cage.” This article holds on to the notion of the iron cage, but proposes to stretch its meanings in two directions.

Why do infrastructures remain in place if they do not perform the functions which compelled their design? If soft infrastructures such as diplomatic trips do not increase bilateral trade volumes, why do they stay on the agenda?

This article draws on fieldwork among Palestinian environmentalists, Palestinian Authority bureaucrats, and municipal employees between 2007 and 2017 to show how human bodies—and their interpreted and interpretive attunements—must figure in our investigations of infrastructural spaces in the Middle East and beyond.

This article investigates the infrastructures of dairy farming and artisanal cheesemaking in rural Kars, Northeastern Turkey. Based on my 18-month ethnographic research on dairy farming and dairy sciences of pasture-cheeses of Kars, I conceptualize these dairy infrastructures as the material web of relations, which makes dairy production possible through sociotechnical practices of obtaining milk in pastures and crafting it into cheeses.

This article proposes an Internet Pigeon Network as a prototype and a critique.

Focusing on three new administrative capitals in Southeast Asia – Putrajaya (in Malaysia), Naypyidaw (in Myanmar) and Nusantara (in Indonesia) – we show how places have been mobilized as points of persuasion, or what sociologist Thomas Gieryn has termed “truth spots”.

Engaging with scholarship on hegemony, park history, and in particular with Sevilla-Buitrago’s analysis of Central Park as a pedagogical space, this article traces the establishment of two parks in the Swedish textile industry centre of Norrköping.

By bringing together scholarship on affective (non)citizenship and critical geographies of public space, in this article we examine how the exposure of refugees’ intimate lives, private relationalities and personal histories mediate their conditional access to “the public”.