Since the beginning of anthropology as a discipline there was an internal criticism of over-simplifying and too static approaches to describing and explaining a Human. It led to mobilising the epistemological and methodological attempts in order to grasp changing, relative, dynamic, nuanced and contextual relations between a person and society in their cultural manifestations.
In this article I consider a rising interest in various forms of mobility, both social and spatial in reference to growing subjectivity of people who are in focus of an anthropological study.

 

In commonsensical thinking and most of institutional practices tourist mobility and migratory mobility are juxtaposed. They are contrasted through the pairs of oppositions such as (1) free will v. obligation; (2) short v. long term stay; (3) recreational (hedonistic aims) v. serious practice (pragmatic aims); (4) affluence v. poverty of a mobile subject. In the article each pair of oppositions is critically assessed. The contrastive vision of the two types of mobility is questioned. In its stead the two alternative visions of relations between tourist mobility and migratory mobility are considered. One sees the two as the sides of a coin: tourist and migratory processes are demonstrated to influence one another in material and historical space. The second alternative vision suggests that the boundaries between tourism and migration are blurred, which manifests itself in individual experience as well as in institutional and material assemblages of both.
 

This article looks at a particular problem relating to the use of a theory of mobility with reference to transitions of local cultural, social and economic landscapes in roadside societies. The problem is set beside ethnographic research carrying out in Polish localities situated between the A2 motorway and the national road no. 92 – on the section between Bolewice and Boczów. Field studies are conducted within project “Moving modernizations. Influence of motorway A2 on local cultural landscapes” financed by The National Science Centre. In this article I consider the research situation where the mobility category as the theory is not central, but remains empirically observed phenomena. Although the flow and transit are clearly present in studied societies (govern varying micromobilities) doesn’t explain adequately its everyday life. Theoretical assumptions relating to the mobility and movement became blurred. The paradigmatic concept of mobility is questionable primarily because of the grassroots perspectives exposed the roadside societies as local and relative immobile. This issue becomes even more significant in the light of the application of mobile and multi-sited research methods. When researchers are propelled and are in constant movement dynamics of mobility are distorted.
 

The article aims to depict the nature and factors of Indian dance hybridity in diaspora in relation to the phenomena of post-colonialism and globalization. On the basis of source materials collected during fieldwork (interviews, participant observation, archive research), conducted among kathak dance communities in London and Birmingham in 2015. The paper discusses the changing functions and meanings ascribed to Indian dance outside India, new trends in its development and the motivations of artists, linked to the demands of cultural policy in Britain. The condition of cultural practice of kathak in England is compared to the situation in India, pointing to the continuous influx of Western ideas and strategies to the community of artists based in India. Hybridity in Indian dance is analyzed as a consequence of colonial ‘mimicry’ and its present ‘reincarnations’ in the globalized market of culture.
 

The article aims to explore the interdependencies between particular social and cultural imaginaries and the recognition of national identity among post-accession migrants living mobile lives between Poland and Norway. By introducing the context of two different kinds of habitus constructed by Polish migrants along the lines of social class belonging, I move further to analyze a wider, yet pervasive, interplay between national identity and its self and public recognition. Therefore, throughout the article, I draw on Michael Herzfeld’s concepts of ‘cultural intimacy’ and the ‘global hierarchy of value’ in order to theorize ethnographic details and indicate how and in what ways certain Polish migrants are imagined and perceived as ‘embarrassing’ by other co-nationals.