Infrastructure has been the focus of geopolitically significant regional strategies, including the Belt and Road Initiative and the Asian Highway. Mega-infrastructure projects are thought to offer crucial stimulus to support economic recovery and “infrastructure diplomacy” efforts. Transportation projects, like roads, are material objects that offer complex questions for international law, most obviously when projects or their impacts cross borders. They are long-term and long-distance, with varying impacts upon closer and further populations and environments across the construction and life of the asset. This article draws on insights from new materialism to analyse what infrastructure's entanglements might suggest about international law. The relationship between international law and transportation infrastructure is contingent. However, there is a pattern to this contingency that foregrounds funding “gaps”, investment protections, and risk assessments, which minimizes intersecting impacts and human/non-human relationships.

In a single serving of boba tea, the non-human actors of the tall plastic cups, plastic dome lids, and the giant plastic straws dominate, but receive little attention. This article uses recent theories and discussions of new materialism to bring together cultural analysis of the boba tea consumption phenomenon that could be relevant for reflecting on a sustainable future. The article contributes to social research of waste by focusing on the mediating functions of plastic before it becomes waste. My central argument is that plastic is not merely a physical and impartial container in the contemporary food and beverage industry. It plays an indispensable role in the visualization, mass mediation, and consumption of the boba tea beverage. While current waste research often focuses on the “afterlife” of plastic waste as it relates to underclass waste workers, recycling economy and global waste trade, this article highlights the performative function of plastic as it changes the way we imagine time, gender, and waste. I show it is the plastic cup that enables boba tea to be so visually and gastronomically satisfying in an age when the photogenicity and “Instagrammability” of food and beverage have become more relevant to taste and distinctions.

Excavated over two centuries ago, the Upton Lovell G2a ‘Wessex Culture’ burial has held a prominent place in research on Bronze Age Britain. In particular, was it the grave of a ‘shaman’ or a metalworker? We take a new approach to the grave goods, employing microwear analysis and scanning electron microscopy to map a history of interactions between people and materials, identifying evidence for the presence of Bronze Age gold on five artefacts, four for the first time. Advancing a new materialist approach, we identify a goldworking toolkit, linking gold, stone and copper objects within a chaîne opératoire, concluding that modern categorisations of these materials miss much of their complexity.

Nineteenth-century Cherokee printers were media theorists who made political arguments through the materiality of Christian tracts. This article turns to the tract Poor Sarah as an illuminating example, especially because Cherokees published it in two editions in 1833 and 1843, affording a comparative analysis from before and after the tribe's forced removal from Cherokee Nation to Indian Territory. The material qualities of the two editions were strikingly different. Before removal, Cherokee printers emulated Anglo-Protestant prototypes in terms of dimensions, layout, and typography. The goal was to increase the likelihood of staying on their lands by winning white patrons and nudging Cherokee readers to see themselves as acculturated reading subjects. After removal, Cherokee printers rethought acculturation as a strategy. They redesigned Poor Sarah to turn away from white audiences and instead address the Cherokee community and its needs. Attention to the evolving materialities of Poor Sarah reveals Cherokee Christian printing as a key site of Indigenous media theory and part of Cherokee Nation's repertory of political action in response to US imperialism and settler colonialism.

The recent surge in materialist thought, namely New Materialism, has significant implications for political theory. They challenge the fundamental dichotomy upheld in the modern West between human agency and inert nature by revealing the affective quality of nature and granting it the status of the agency. However, does the non-West face risks if it attempts to overcome the modern Western notion of inert nature? If so, is there any way to avoid these risks? To pursue these questions, I take up the writings of political thinker Maruyama Masao (丸山眞男) and literary critic Kobayashi Hideo (小林秀雄) on the political implications of materiality. Maruyama ascribes Kobayashi's alleged collaboration with Japan's World War II policy to his passive acceptance of the felt reality. Regarding such passive acceptance as endemic to Japanese thought, Maruyama traces it back to the notion of an early-modern Kokugaku thinker Motoori Norinaga, “the way to things.” Against Maruyama's criticism, I argue (1) that Kobayashi's interpretation of Motoori's “way to things” resonates with the current New Materialism, and (2) that Kobayashi's materialism does not necessarily lead to passive acceptance of the external world, but rather can be pursued in a more productive way.

This paper explores the potential for a mode of postqualitative inquiry as generative knowledge-affect by looking towards the practice-led in-progress intermedial project, We Found A Body. The project functions as a form of urban play in a way that decentres and reconstructs participants so that their bodies, their technology and the environment they ‘play’ in become intertwined. I use a posthumanist queer reading of performativity (Barad, 2003, 2011) coupled with an affect-focused study of world-making (Harris & Jones, 2019) alongside a politics of affect to analyse how We Found a Body, in its potential for intraaction of human, technology, narrative and environment, can reconfigure and intertwine bodies and matter in a dynamic and embodied way. I argue that creative intermedial practice can produce counternarratives where new modes of belonging within space and time exist, and where extended ways of being human are at play (Myers, 2020). This is a space where the artwork acts as a performative call to action where iterative materialisation creates an intrabody of the human and more-than-human and opens up future methods within postqualitative inquiry.

Why has gold persisted as a significant reserve asset despite momentous changes in international monetary relations since the collapse of the classical gold standard? IPE theories have little to say about this question. Conventional accounts of international monetary relations depict a succession of discrete monetary regimes characterized by specific power structures or dominant ideas. To explain the continuous importance of gold, we draw on insights from social psychology and new materialist theories. We argue that international monetary relations should be understood as a complex assemblage of material artifacts, institutions, ideas, and practices. For much of its history, this assemblage revolved around the pivotal practice of referencing money to gold. The centrality of gold as experienced by policymakers had important effects. Using archival and other evidence, we document these effects from the 1944 Bretton Woods conference through the transition to floating exchange rates in the mid-1970s; most IPE scholars underestimate the role of gold during this period. Power relations and economic ideas were obviously important, but they contributed little to a fundamental development: the long process of reluctantly coming to terms with the limitations of specie-backed currency, and the progressive and still ongoing decentering of gold in international monetary relations.

Physical education (PE) is a site that brings categories of difference under erasure, presenting a wicked problem for how a sense of belonging is cultivated for all learners to foster physical activity, health and wellbeing across the lifespan. This article explores how, we, as two teachers of PE, turned to postqualitative and ‘new’ materialist inquiry to generate a sense of belonging within a PE/environmental education nexus. Taking up Karen Barad’s agential realism and Gilles Deleuze and Félix Guattari’s rhizome, we conceptualise this PE/environmental education nexus as a transdisciplinary approach to curriculum that enacts a knowing/being/thinking/doing between, and across, borders, boundaries, categories, fields and practices. We then show how this nexus was actualised in our teaching practices through two vignettes. As transdisciplinary approaches to curriculum are grounded in the lived, embodied and embedded (micro) politics of location, individuals are imbued with affective obligation to enact affirmative patterns of relating moment-to-moment. This means that a sense of belonging is always imminent, invented and co-created, bringing attention to situated obligations to enact good relations with ourselves, each other and wider planetary systems.

In this essay I scrutinize the non-anthropocentric discourses used by the social sciences and humanities narratives and critiques of the Anthropocene. Although not always predominant within the academic Anthropocene debate, such discursive strands remain politically and ethically inspiring and influential in that debate and for the public discourse concerning the epoch. I stress that these discourses inherit the hope for human progress that characterizes critical theory of the Frankfurt school, i.e. ‘critical hope’, a type of hope that renders the non-anthropocentric discourses self-contradictory. Even when they manage to escape the hold of critical hope, these discourses, I argue, suffer from ethical and political failings due to their inherent lack of focus on human–human relations and largely ahistorical nature. I conclude the essay by advocating an Anthropocene archaeology that remains critical of and learns from the ethical and political shortcomings of non-anthropocentric perspectives and making a related call for a slow archaeology of the Anthropocene.

This article approaches dance through the lens of new materialist theories (speculative realism, object-oriented ontology, thing theory, posthumanism, etc.), considering the possibility that objecthood need not align with inertness and movement need not be excluded from the realm of the substantive. Deploying a practice-based methodology informed by participation in works by Simone Forti and Maria Hassabi, as well her own movement investigation, the author considers theoretical positions that counter the persistent association of dance with ephemerality while also broadly questioning the relationship between dance and theory.