Not all those at the borders, such as tourists, migrants, or foreign nationals, are recognized as strangers; some will seem more 'at home' than others, some will pass through, with their passports extending physical motility into social mobility. There is no question posed about their origin. The stranger's genealogy in contrast is always suspect. The stranger becomes a stranger because of some trace of a dubious origin. Having the 'right' passport makes no difference if you have the wrong body or name: and indeed, the stranger with the 'right' passport might cause particular trouble, as the one who risks passing through. The discourse of 'stranger danger' reminds us that danger is often posited as originating from what is outside the community, or as coming from outsiders, those people who are not 'at home', and who themselves have come from 'somewhere elsewhere' (where the 'where' of this 'elsewhere' always makes a difference). The politics of mobility, of who gets to move with ease across the lines that divide spaces, can be re-described as the politics of who gets to be at home, who gets to inhabit spaces, as spaces that are inhabitable for some bodies and not others, insofar as they extend the surfaces of some bodies and not others. (Ahmed, 2007: 162)