Jonathan S Anjaria

Bicycling is promoted in low- and middle-income countries to reduce emissions and improve public health. However, transportation policies often replicate built infrastructure logics from high-income countries, with limited attention to local bicyclists' experiences and contextual realities. Here, drawing on intercept surveys, semi-structured interviews and ethnographic observations in cities of four low- and middle-income countries, we examine the current state of bicycling and user-perceived barriers. We find that bicycling is largely undertaken by low-income adult men, while women and children cycle mainly within neighborhood enclaves. We identify impediments beyond physical infrastructure, including financial systems, maintenance networks, manufacturing and design capacities, and social supports that shape everyday cycling. Using a mobility justice lens, we examine how these bicycling cultures have persisted within automobile-centric urban geographies. We highlight the importance of addressing these evidence, policy and implementation gaps through an 'ethics of care' approach, supported by regional health and environmental agencies and grounded in context-sensitive research.

The goal of this special section of South Asia is to generate new ways to describe and theorise mazaa, a Hindi-Urdu word that can mean fun, pleasure and play. Scholarly writing often treats fun and pleasure as either frivolous, and therefore irrelevant, or as symbols of a more important social phenomenon. At times, this is motivated by political critique; researchers often believe that entertainment necessarily supports the status quo. At other times, researchers avoid mazaa because we are sceptical of things that have an embodied pull on us. Indeed, mazaa is sensuous; it draws us in with its viscerality. Rather than see these qualities as obstacles, we argue that mazaa's embodied, unwieldly and seductive properties can generate new ways of knowing, analysing, critiquing and writing. Contributors to this section write on a wide range of topics-including, but not limited to, dance, fashion, food and flirting. Together, the essays demonstrate a methodology for making mazaa an optic. This methodology includes keeping mazaa centre stage, allowing oneself to be moved, maintaining an open-ended reading practice that allows for indeterminacy, and writing with an abundance of detail. Dwelling in mazaa does not mean ignoring inequalities, violence or power, but finding new ways of writing about the forms of life that thrive even in times of crisis. It also means illuminating how pleasure can generate new communities and political possibilities as well as new understandings of the role of the critic in social analysis.

There has been a resurgence of recreational cycling in Mumbai, as elsewhere in India, since the early 2010s. A significant reason for the new popularity of cycling has to do with the immersion in the urban landscape that it offers; people are attracted by the pleasures of the embodied experiences of cycling as well as interactions with the varied communities of cyclists with whom they share the road. This paper shows how surfaces matter both materially and metaphorically in opening new possibilities for understanding fun, recreation and pleasure. Whereas in critical urban studies and related fields, surface often connotes superficiality or a cover over the real, I argue that attention to surfaces and its pleasures is what enables people to emphasise the productive possibilities of 'convivial alliances' across differences and to promote an agenda for sustainable transportation politics that goes beyond infrastructure building.

"Street food vendors are both a symbol and a scourge of Mumbai: cheap roadside snacks are enjoyed by all, but the people who make them dance on a razor's edge of legality. While neighborhood associations want the vendors off cluttered sidewalks, many Mumbaikers appreciate the convenient bargains they offer. In The Slow Boil, Jonathan Shapiro Anjaria draws on his long-term fieldwork with these vendors to make sense of the paradoxes within the city and, thus, to create a better understanding of urban space in general. Much urban studies literature paints street vendors either as oppressed and marginalized victims or as inventive premoderns. In contrast, Anjaria acknowledges that diverse political, economic, historic, and symbolic processes create contradictions in the vendors' everday lives, like their illegality and proximity to the state, and their insecurity and permanence. Mumbai's disorderly sidewalks reflect the simmering tensions over livelihood, democracy, and rights that are central to the city but have long been overlooked. In The Slow Boil, these issues are not subsumed into a larger framework, but are explored on their own terms"--