This article explores Israeli indie music festivals as sites for understanding contemporary cultural cosmopolitanism through a spatial lens. Drawing on ethnographic research, we conceptualize ‘spatial cosmopolitanism’ using the Möbius strip metaphor, highlighting the continuous folding of local and global spheres and the relational nature of boundaries. These dynamics are further complicated by recent escalations of violence in Israel and Palestine which underscore the tensions inherent in these spaces and challenge claims of perceived borderlessness amid an ongoing territorial conflict. Yet, rather than undermining our theoretical perspective, these conditions reveal how cosmopolitan practices are enacted within politically and territorially constrained environments. As we show, festival organisation is deeply rooted in the national ethos of pioneering, even as it draws on global models and connects organisers to international cultural networks. Revisiting ethnographic material demonstrates that spatial cosmopolitanism entails simultaneously engaging with and critically reflecting on local realities.

I begin by introducing Sutherland’s account of why Kant takes mathematics to require a non-conceptual source of knowledge of bare numerical difference. Given that objective space and time are wholes, however, I wonder why, according to Sutherland, such a source of knowledge can’t be circumvented by taking each spatial or temporal position to have conceptualizable features sufficient for distinguishing them. I then point to an issue with Sutherland’s appeals to “construction” and argue that if Sutherland more sharply distinguished between the syntheses involved in mathematical construction and empirical apprehension, then he could avoid some problems that his reading faces.

In Mumbai, the live slaughter of meat by Muslim butchers is an intergenerational caste practice and a source of livelihood and labour, supplying ritually slaughtered halal meat for Muslims, and fresh quality meat for others in the city. Yet in the neoliberal Hindu Nationalist imagination, the very sights, smells, and sounds of butchering are a sign of Muslim abjection, a source of disgust to be eradicated from the “world-class” Hindu city. Muslim butchers are further subject to an intra-Muslim caste politics of disdain, in which their contact with blood is thought to render them impure (na-pak) and untrustworthy. At butcher stores and meat markets, economic development, urban sanitation, and ritual ideologies recruit the senses into a politics of disgust and disdain. These affects are reflexively embodied in ways that reveal the intimate relation between individualising forms of Islamic piety, Muslim infrastructural marginalisation, and the making of a sanitised neoliberal Hindu city.

Our Forum envisions East Asia as part of Islamic Asia, treating it as a space where Muslim communities have forged cross-border networks across time, episodically, and where discourses about Islam have circulated and been appropriated in interconnection with Muslim-majority regions of the continent (that is, ‘Islamic’ Asia). We hold that Islam, as a constellation of religious, political, cultural, and social formations, questions the spatial and conceptual boundaries of East Asia, while East Asia expands the known geographies of Islamic Asia. The articles in this Forum show that Islam was a shared paradigm of meaning-making across inter-Asian geographies, and offered alternative modes and axes of spatial production and political idioms that both Muslims and non-Muslims latched onto across Asia, including its easternmost reaches.

Education policy is always at risk of working at cross-purposes toward education goals. Using a meta-ethnographic methodology and Massey’s geometry of space theory, the present article addresses this in relation to a particular policy realisation problem of teaching for sustainability in schools in depopulated rural areas with identified population challenges. Specific attention has gone to research addressing the enacted curriculum and teachers’ experiences of working with sustainability goals. The results highlight features for goal realisation such as the presence of and attention to rural natural and cultural environmental heritage, having local access and giving curriculum attention to local employment and sustainable vocations and professions, and having community support from the local community and engagement of the school in the community. Working against sustainability were global epistemic rural marginalisation, performative curriculum relations, market competition and competitive exclusions from market participation, tepid community involvement in schools, and socially isolated schools insulated from the local community.

Does the way people talk about time affect how they think about it? Whereas English speakers describe the duration of events most often in terms of spatial length (e.g., a long night), Greek speakers tend to talk about duration in terms of multidimensional spatial size (e.g., mia megali nychta, tr. a big night) or amount (e.g., poli ora, tr. much time). After quantifying these linguistic patterns, we gave non-linguistic tests of duration estimation to English and Greek speakers. English speakers’ estimates were influenced more strongly by irrelevant length information and Greek speakers’ by irrelevant amount information, consistent with verbal metaphors for duration in English and Greek. Next, we tested duration estimation with concurrent verbal interference, to confirm that the observed effects did not depend on participants verbally labeling the stimuli during the task. Finally, we trained English speakers to use Greek-like metaphors for duration, which resulted in Greek-like performance on a non-linguistic duration estimation task. Results show that (a) people who talk about time differently also think about it differently, (b) these effects are not due to participants’ using verbal labels during the task, and (c) language can play a causal role in shaping even basic non-linguistic mental representations of time.

This article explores how pre-service music teachers in Norway reflect on their future professional identities and career trajectories during the final year of a five-year generalist teacher education programme. We analyse two group interviews with eight participants – one conducted during the writing of their master’s theses and one shortly after submission. The study is framed by the concept of spatially situated possible selves, combining Markus and Nurius’ theory of possible selves with Massey’s spatial theory to examine how imagined futures could be shaped by institutional, geographic, and social contexts. Thematic analysis reveals four key areas of reflection: career awareness, the influence of past experiences, the shaping role of music teacher education, and the participants’ hybrid positioning between student and teacher roles. Findings suggest that the master’s thesis serves as a transitional tool for professional development and identity formation. We argue that music teacher education can be understood as a contested and evolving space – a multiplicity of ‘stories-so-far’ – where future selves are imagined, negotiated, and constrained.