STILLNESS

IN A MOBILE WORLD
Edited by David Bissell and Gillian Fuller
Stillness in a Mobile World

This edited collection of essays on the conceptual, political and philosophical

importance of stillness is positioned within a world that has increasingly come to
be understood through the theoretical and conceptual lens of movement.
With contributions from leading scholars in the field, the diversity of this
­collection illuminates the multiplicity of ontological and epistemological registers
through which stillness moves: from human geography to media studies, cultural
theory to fine arts. With the help of luminaries such as Deleuze, Bergson, Barthes
and Beckett, this book interweaves cutting-edge theoretical insight with empirical
illustrations which examine and traverse a multitude of practices, spaces and events.
In an era where stasis, slowness and passivity are often held to be detrimental, this
collection puts forward a new set of political and ethical concerns which help us
to come to terms with, understand, and account for (im)mobile life.
Stillness in a Mobile World is an essential source of reference for both under-
graduate and post-graduate students working within disciplines such as cultural
studies, sociology, mobility studies and human geography.

David Bissell is Lecturer in Sociology at the Australian National University. His

research investigates relations between mobilities, bodies and technologies and
has been published in a range of international journals, including Environment and
Planning D: Society and Space, Transactions of the Institute of British Geographers
and Cultural Geographies.

Gillian Fuller is Senior Lecturer in Media, Culture and Technology at the School
of English, Media and Performing Arts, UNSW, Australia. She is the author of
numerous papers and chapters on issues around bodies, politics and architectures
of mobility. She is co-author of Aviopolis: A Book about Airports (Blackdog
Publications, 2004) and is currently completing a book on what movement does
to meaning, entitled Transit Semiotics.
International Library of Sociology
Founded by Karl Mannheim
Editor: John Urry, Lancaster University

Recent publications in this series include:

Risk and Technological Culture Brands

Towards a sociology of virulence Logos of the global economy
Joost Van Loon Celia Lury

Reconnecting Culture, Technology The Culture of Exception

and Nature Sociology facing the camp
Mike Michael Bülent Diken and
Carsten Bagge Laustsen
Advertising Myths
The strange half lives of images Visual Worlds
and commodities John Hall, Blake Stimson and
Anne M. Cronin Lisa Tamiris Becker

Adorno on Popular Culture Time, Innovation and Mobilities

Robert R. Witkin Travel in technological cultures
Peter Frank Peters
Consuming the Caribbean
From arkwarks to zombies Complexity and Social Movements
Mimi Sheller Multitudes acting at the edge of
chaos
Between Sex and Power Ian Welsh and Graeme Chesters
Family in the world, 1900–2000
Goran Therborn Qualitative Complexity
Ecology, cognitive processes
States of Knowledge and the re-emergence of
The co-­pro­duction of social science structures in ­post-humanist
and social order social theory
Sheila Jasanoff Chris Jenks and John Smith

After Method Theories of the Information Society,

Mess in social science research 3rd Edition
John Law Frank Webster
Crime and Punishment in Multicultural Horizons
­Contem­porary Culture Diversity and the limits of the
Claire Grant civil nation
Anne-Marie Fortier
Mediating Nature
Nils Lindahl Elliot Sound Moves
IPod culture and urban experience
Haunting the Knowledge Economy Michael Bull
Jane Kenway, Elizabeth Bullen,
Johannah Fahey and Simon Robb Jean Baudrillard
Fatal theories
Global Nomads David B. Clarke, Marcus A. Doel,
Techno and new age as transnational William Merrin and Richard G. Smith
countercultures in Ibiza and Goa
Anthony D’Andrea Aeromobilities
Theory and method
The Cinematic Tourist Saulo Cwerner, Sven Kesselring
Explorations in globalization, and John Urry
culture and resistance
Rodanthi Tzanelli Social Transnationalism
Steffen Mau
Non-Representational Theory
Space, politics, affect Towards Relational Sociology
Nigel Thrift Nick Crossley

Urban Fears and Global Ter­rors Mobile Lives

Citizenship, multicultures and Anthony Elliott and John Urry
belong­ings after 7/7
Victor J. Seidler Stillness in a Mobile World
Edited by David Bissell and
Sociology through the Projector Gillian Fuller
Bülent Diken and
Carsten Bagge Laustsen

Forthcoming in the series:

Unintended Outcomes of Social Global China

Movements Lash Scott, Keith Michael,
The 1989 Chinese student movement Arnoldi Jakob, Rooker Tyler
Fang Deng
Revolt, Revolution, Critique
The paradox of society
Bulent Diken
Stillness in a Mobile World

Edited by David Bissell and

Gillian Fuller
First published 2011
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN
Simultaneously published in the USA and Canada
by Routledge
270 Madison Avenue, New York, NY 10016
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2011 David Bissell and Gillian Fuller; individual chapters, the contributors
The right of David Bissell and Gillian Fuller to be identified as editors of
this work has been asserted by them in accordance with the Copyright,
Designs and Patent Act 1988.
Typeset in Times New Roman by
Pindar NZ, Auckland, New Zealand
Printed and bound in Great Britain by
The MPG Books Group
All rights reserved. No part of this book may be reprinted or reproduced or
utilised in any form or by any electronic, mechanical, or other means, now
known or hereafter invented, including photocopying and recording, or in
any information storage or retrieval system, without permission in writing
from the publishers.
British Library Cataloguing in Publication Data
A catalogue record for this book is available from the British Library
Library of Congress Cataloging in Publication Data
Stillness in a mobile world / edited by David Bissell and Gillian Fuller.
p. cm.
1. Quietude. I. Bissell, David. II. Fuller, Gillian.
BJ1533.Q5S75 2010
117—dc22 2010017598
ISBN 13: 978-0-415-57262-0 (hbk)
ISBN 13: 978-0-203-85589-8 (ebk)
Contents

Notes on contributors ix
Acknowledgements xi

1 Stillness unbound 1
DAVID BISSELL AND GILLIAN FULLER

PART I
Technics 19

2 Shadow’s forces/force’s shadows 21

ANDREW MURPHIE

3 Airportals: the functional significance of stillness in the

Junkspace of airports 38
ROSS HARLEY

4 Still waiting, still moving: on labour, logistics and

maritime industries 51
BRETT NIELSON AND NED ROSSITER

PART II
Communities 69

5 The orchestration of feeling: stillness, spirituality and places

of retreat 71
DAVID CONRADSON
viii  Contents
6 Performing stillness: community in waiting 87
EMMA COCKER

7 The productivity of stillness: composure and the

scholarly habitus 107
MEGAN WATKINS AND GREG NOBLE

PART III
Materialities 125

8 The private life of an air raid: mobility, stillness, affect 127

PETER ADEY

9 Moving encounters: the affective mobilities of photography 139

DEBBIE LISLE

10 Stillness re-animated: experiencing Body Worlds and the

work of art 155
SEBASTIAN ABRAHAMSSON

PART IV
Suspensions 173

11 The singularity of the ‘still’: ‘never suspend the question’ 175

J-D DEWSBURY

12 Turbulent stillness: the politics of uncertainty and the

undocumented migrant 192
CRAIG MARTIN

13 The broken thread: on being still 209

PAUL HARRISON

Bibliography 229
Index 251
Notes on contributors

Sebastian Abrahamsson is a PhD student at the School of Geography, Oxford

University. Since 2006 he has been working on a thesis that maps the journey,
transformations and trajectories of a mummified body, tracing its encounters
with archaeologists, scientists, radiologists and artists.
Peter Adey is Lecturer in Cultural Geography in the School of Physical and
Geographical Sciences and the Research Institute for Law, Politics and Justice
at Keele University, UK. He is author of Mobility (2009), and Aerial Life: Spaces,
Mobilities, Affects (2010).
David Bissell is Lecturer in Sociology at the Australian National University and
has published work on the relationships between bodies, mobilities and techno-
logies. His most recent research centres on corporeal susceptibility, passivity
and habit as particular modes of encountering in the world.
Emma Cocker is a writer and Senior Lecturer in Fine Art at Nottingham Trent
University. Her recent research and writing has addressed the issues of ‘wandering’
or errancy in contemporary artistic practice.
David Conradson is Senior Lecturer in Human Geography at the University of
Canterbury, New Zealand. His research interests include geographies of emotion
and affect, places of retreat, and the orchestration of feeling through mind-body
practices.
J-D Dewsbury is Senior Lecturer of Human Geography at Bristol University.
His research centres on bodies, performativity, and the concept of the event in
continental philosophy, as well as on the performing arts.
Gillian Fuller is Senior Lecturer in Media, Culture and Technology, School of
English, Media and Performing Arts, UNSW, Australia. She is the author of
numerous papers and chapters on issues around bodies, politics and architectures
of mobility. She is co-author of Aviopolis: A Book about Airports (2004).
Ross Rudesch Harley is Professor in Digital Media, College of Fine Arts, UNSW.
He is an artist, writer, and educator in the field of new media and popular cul-
ture. His media work has been exhibited in venues such as at the Pompidou
x  Notes on contributors
Centre, New York MoMA, Ars Electronica, and the Sydney Opera House. He
is ­co-author of Aviopolis: A Book about Airports (2004).
Paul Harrison is Lecturer in Human Geography at Durham University. His research
is concerned with space, inter-subjectivity, corporeality, ethics and finitude. He
has recently published work on testimony, suffering and vulnerability and is
currently working on the politics of passivity, trauma and the immemorial.
Debbie Lisle is Senior Lecturer in the School of Politics, International Studies
and Philosophy at the Queen's University Belfast. Her first book for Cambridge
University Press (2006) was entitled The Global Politics of Contemporary
Travel Writing, and she is currently working on a project exploring the inter­sections
of tourism, war and visuality.
Craig Martin is a PhD Candidate in the Department of Geography, Royal Holloway,
University of London. He is currently completing his thesis on the cultural
­geographies of distributive space.
Andrew Murphie is Associate Professor at the School of English, Media and
Performing Arts, University of New South Wales, Australia. Publications include
'Differential Life, Perception and the Nervous Elements: Whitehead, Bergson
and Virno on the Technics of Living' in Culture Machine, 'Deleuze, Guattari
and Neuroscience' in Peter Gaffney (ed.) Deleuze, Science and the Force of the
Virtual (forthcoming).
Brett Neilson is Associate Professor of Cultural and Social Analysis at the
University of Western Sydney, where he is also Director of the Centre for
Cultural Research. He is author of Free Trade in the Bermuda Triangle . . . and
Other Tales of Counterglobalization (Minnesota, 2004).
Greg Noble is Associate Professor, the Centre for Cultural Research, University
of Western Sydney. His research areas include ethnicity, youth, cosmopolitan-
ism, education and material culture, and has co-authored Cultures of Schooling
(1990), Kebabs, Kids, Cops and Crime (2000), Bin Laden in the Suburbs (2004)
and Lines in the Sand (2009).
Ned Rossiter is Associate Professor of Network Cultures, University of Nottingham,
Ningbo and Adjunct Senior Research Fellow, Centre for Cultural Research,
University of Western Sydney. He is author of Organized Networks: Media
Theory, Creative Labour, New Institutions (NAi, 2006; Manifestolibri, 2009).
Megan Watkins is Senior Lecturer in the School of Education and the Centre for
Cultural Research at the University of Western Sydney. She has published widely
in the areas of affect, desire and the role of the body in learning.
Acknowledgements

First and foremost, we would like to thank all of the contributors for providing such
rich, insightful and inspiring chapters for this collection. In addition, we would
like to thank Axel Bruns and Peta Mitchell at M/C Journal for offering us a forum
for the initial stages of this project. We are extremely grateful to John Urry for his
long-standing support. We would also like to thank the receptive and generous
seminar audience at the School of Sociology at the Australian National University
and to conference participants at the ‘Cultures of Movement: Mobile Subjects,
Communities, and Technologies in the Americas’ conference in Victoria, Canada,
that helped us sharpen our ideas. Special thanks to Maria Hynes for providing timely
and invaluable comments on an earlier draft of our chapter; and to Peter Thomas
for providing vital assistance with the endnotes and bibliography. We would like
to extend our gratitude to our editors at Routledge, Gerhard Boomgaarden and
Jennifer Dodd, for providing crucial support and assistance throughout the journey
that this book has taken.
1 Stillness unbound
David Bissell and Gillian Fuller

Spectrums of still
On the evening of 27 March 2007, Yang Wu, the owner of the building on
number 17, Hexing Road, Yangjiaping, Chongqing, appeared on the roof of
his building. This was his seventh day on his ‘island’. About two hours before,
this owner of the so-called ‘most awesome nail house in history’ appeared at
his window and made his characteristic move – holding his fist tightly – and
yelled: ‘I want to speak to the mayor!’1

Figure 1.1  The ‘nail house’ of Chongqing.

Source: ‘zola’. <http://zola.fotolog.com.cn>
2  D. Bissell and G. Fuller
Thus begins another account of the most famous ‘nail house’ in China, the home
of Yang Wu, in which the politics of rapid urban redevelopment distilled into an
image of a lone house moated by the empty tracks of activity. The story of the Yang’s
refusal to sell their home to property developers and the accompanying images of
the stranded house became a major news story in China and continues to circulate
online, capturing, it seems, a public desire for something that seems increasingly
elusive and perplexing: a pause, a stilling in the ineluctable activity of daily life. At
first sight, it may seem counter-intuitive to offer an image of tensile precariousness
as an impression of stillness when a semantics of calm and retreat usually descends
on still. For the nail house, still is tense, tenacious and ambivalent. A rupture in
the rhythm of a ‘globalizing’ life that became a figure of obdurate resistance.
The Chongqing nail house is an instance of wilful unmoving: a stilling that took
a stand.
The necessary footloose detachment required for the mobile life is emphatically
challenged by a house forming a caprock atop an urban mesa that reveals a collision
between two temporal scales: the geological and the supermodern. Structurally
fused with the earth, the nail house literalizes the sedentary metaphysics of fixity – a
staying in place – that, for mobility scholars, stands as a counterpoint to the nomadic
metaphysics of flow.2 Unable to be mobilized into a trajectory (in this case, down),
the nail house stilling introduces a tension into a movement assemblage of urban
‘renewal’. Denying the momentum of the machine they stand out.

Someone who has been standing a long time expresses a capacity for endurance
and resistance, either because, like a tree, he [sic] stands firmly in one place,
or because he allows all of himself to be seen without fear or concealment.
The stiller he stands . . . the more impressive he is.3

For Elias Canetti, the power of the stilled body (whether standing or sitting) emerges
in its display of vulnerability. A closing down of its potential for movement or
defence. Certainly in the case of the Yangs, their capacity for endurance and resist-
ance was matched by their visibility: a position which ambivalently gains its power
through material precariousness (and media-fed by novel and arresting images).
The ‘stand’ taken by the Yangs enacts, on one level, a stark reversal of a sedentary
metaphysics that casts mobility as a threat to bounded (and necessarily parochial)
notions of place, territory and belonging. In this case, ‘staying put’ generates as
much suspicion as the threatening mobile outsider of the sedentary metaphysics:
the refugee,4 the tramp5 and the asylum seeker.6
However, not all figures of stillness present such stark options or such readily
legible images where stillness forms some kind of rebuttal to the dromomania of
contemporary society. Indeed what is perhaps so illuminating (and familiar) about the
figure of the nail house is how stillness is so often conflated with a reductive under-
standing of resistance where to be still is to resist and to stand against movement, with
all the determination that this entails. This is a striking still. But it is one that feels
almost caricatured in its relational framing, aligning, on the face of it, the vulnerable
residents of the house against the cold and indifferent forces of urban development.
 Stillness unbound  3
Certainly the entrepreneurial and media-savvy Yangs themselves trouble such
simple framing. Yet the trajectory of this caricatured stillness gains its familiarity
in the way that it wraps itself around a dualistic narrative of protest and resistance.
But this impressive stillness of the nail house – itself tethered to neo-capitalist
narratives of futility and opportunism, and colonialist myths of noble savagery –
occupies only one part of a spectrum of stillness that differentiates with the same
granularity as the mobilities through which it is remediated and othered. Stillness is
not just a gesture of refusal. Stillness punctuates the flow of all things: a queuer in
line at the bank; a moment of focus; a passenger in the departure lounge; a suspen-
sion before a sneeze; a stability of material forms that assemble; a passport photo.
Each of these stillnesses pulse through multiple ecologies with multiple effects. Yet,
curiously, stillness is so often anticipated, more or less, as an aberration and thus a
problem to be dealt with. A moment of emptiness or missed productivity, produc-
ing a hobbled subjectivity without active agency. In an epoch that privileges the
mobilization of mobility, still has been stilled; turned into a stop that is just waiting
to go again. Waiting to be re-moved.
This is where this book intervenes by asking: what is at stake in the stilling of still
to a stop? In a world of transductive activity, how can it be that stillness has been
rendered an ontological impossibility or at the very least denied its own ontology?
Such a denial might hint at why stillness has the feel of being so extreme and so
terminal a condition. But what would happen if we looked for the still that stood
relationally through multiple sources rather than just through the lens of mobility
and immobility, speed and slowness? What lessons could we learn from a plural-
ist, polyvalent still? So while not wanting to restore a stable and still ontology of
fixity over the emerging politics of flow (as if that were possible or even desirable),
nor to activate still in order to give it value, we want to ask: how did still come to
occupy this malignant position in which vulnerability, endurance and emptiness
are stripped of their power? How is it that stillness is so often teetering on the
precipice of metaphysical oblivion and epistemological and political difficulty
rather than teetering on the precipice of something else? In order to point to some
suggestions, a little framing is needed. To begin with, this requires us to consider
some of the theoretical underpinnings of ‘mobility’ as both a trope and technic in
contemporary social and cultural theory.

Stilled relations
‘Mobility’ as both an empirical locus of study and an analytical tool to think with
has surged to prominence across the social sciences over the past decade.7 Part of
this emerges from the unequivocal reality that people, objects, images, finance and
information within the most recent round of time-space compression are travelling at
greater distances, speeds and intensities than ever before. In the process of anticipat-
ing, understanding, and accounting for the effect of these mobilities, scholars have
experimented with and assembled a raft of new conceptual infrastructures which
better attend to the dynamics of this globalizing world. Amongst these, metaphors
of flow,8 liquidity,9 routes10 and complexity11 underscore a world that can no longer
4  D. Bissell and G. Fuller
be squeezed into sedentary understandings of living.12 This conceptual labour has
generated exciting new architectures to help us get to grips with mobilities in their
dynamic interrelation. Tubes, systems, networks and assemblages all invite us
to consider the intersecting geopolitical topologies, protocols and forms that are
generated by and emerge through mobility. These conceptual architectures have
illuminated a plethora of new organizational infrastructures, modes of governance,
sorting techniques, and surveillance and control strategies that have given rise
to distinctive imaginations of place, territory and belonging. As a consequence,
our understanding of relationality, connectivity, risk, proximity, community and
­citizenship are evolving in profound ways.
But against this buzz of mobility and animation, a topology of stillness haunts
the space of flows. Long before the latest global ‘slow down’, precipitated by the
so-called ‘financial’ crisis, mobility scholars have recognized the significance of
tracing the relational contingencies of mobilities and immobilities; or ‘mobilities
and moorings’ to use John Urry’s phrase.13 Critical here is firstly, an appreciation
of how things on the move are reliant on vast, complex and relatively still infra-
structures to sustain this movement. Secondly, a relational approach recognizes the
unequal ‘power geometries’14 that are such a significant part of mobility systems
whereby, put very simply, the speed of some comes at expense of the stillness of
others. The networked logics that carry movement means that mobility is always
contingent: the speedy movement of some is, to varying extents, contingent on the
stilling of others. Paramount here is that speed and stillness within much mobilities
research emerge as relational phenomena. As Peter Adey reminds us, ‘it is the differ-
ences in mobility that creates relative immobility’.15 And it is the leverage afforded
by this relation that gives ‘mobility’ as a field of enquiry its compelling analytical
purchase, opening up the possibilities of charting the constellations of power that
give rise to differently-mobile phenomena.16 Within this relative immobility, things
are not still at all. Apparently-still phenomena are always already in a state of
ontogenic transformation; brought into sharp focus, for example, when we consider
the processes of maintenance and repair that infrastructural apparatuses undergo.17
Still here is a momentary illusion, a spectre of perspective, and, most importantly, a
relational effect of distributions of power. But an understanding of stillness that is
generated through relative immobility is, however, just one conceptual exposition
of stillness amongst many others. Stillness can be more than this. To be sure, we
are certainly not arguing against relational approaches to mobile life. This book is
emphatically not a veiled return to a metaphysic of sedentarism. Rather, we want
to suggest that a sharpened understanding of stillness in all its valences can open
up new appreciations of mobile relations.
For us, one of the most striking expositions of stillness in contemporary society is
its enrolment into a particular relation whereby it is discursively Othered. Sometimes
this is an Other that is longed for. A desire for still might be the relational Other of
the everyday freneticism of neo-capitalism: a desire that is only exacerbated by its
seeming unattainability. Durations of ‘break’ from work, in the form of a siesta, a
weekend, a holiday could be apprehended as stillnesses sanctioned by capital and
compliant with the needs to recharge and re-energize the body to respond to the
 Stillness unbound  5
demands of working life. Yet just as illusory as the efficiency of wilfully-directed
activity (and in lieu of the demands that increasingly saturate ‘leisure’ time), wilful
stillness might be an equally difficult achievement. Ruminative, anxious mental
churning, stoked by the seemingly ceaseless demands and responsibilities that
encumber contemporary life, might prevent this longed-for ‘switching off’. Long
ago, Montaigne was instructive on the difficulties of being still. His desire for a
peaceful idleness was prevented by the gnawing restlessness of his mind which
‘bolted off like a runaway horse, taking far more trouble over itself than it ever did
over anyone else; it gives birth to so many chimeras and fantastic monstrosities,
one after another’.18 It seems that today, for many, a desire for stillness remains. In
response to the difficulties that a temporary stillness interspersed with the demands
of productive work presents, the desire to bow out of the relentless and often-ugly
rat race of capital accumulation for more prolonged durations is immortalized in
many channels of popular culture, where idleness and rest are among the chief
characteristics. Consider here the fables of those enervated bodies who surrender
high-octane city-careers to retreat to the sanctuary of the remote hillside farmstead.
But a configuration of life that embraces these stillnesses is, paradoxically, a figure
of envy and suspicion. This is a still life that feels at once seductively uncomplicated
and frustratingly gratuitous; throwing into sharp question, as it does, the legitimacy
of many of the drives that sustain many everyday working lives that are supposed
to be so vital. For how can life emerge through the cessation of accumulation,
intensification and promotion?
This power of stillness-as-Other is even more pronounced when we consider the
ways in which it is frequently appropriated as a morally-good gesture of modera-
tion. This co-option of still by a moralising agenda relies on a similar antagonistic
relation with movement. In a world where ‘miserly thinking’ dominates19 and where
value has been assigned and rigidified, excess is scorned. This excess is often
conflated with movement. We hear the call to save, store, reign-in and moderate
where movement is accused of being a force of erosion, attrition and degrada-
tion. Movement-as-excessive strains scarce resources in a frame where resources
are self-evident and have inherent value. In an era possessed by the horrors of
resource finitude,20 an ethic of restraint is exacerbated in a world where abund-
ance has retreated, freeze-framed by advancing deserts, cracked soils and denuded
pasture. Movement is morally dubious as this excess is achieved at the expense
of sustainability. The sustainability thesis of miserly thinking is attracted to still.
The imperative to ‘be still and move only when it is absolutely necessary’ appeals
to a sovereign subject who has the capacity to actively reflect on and adjudicate
their being in the world. This subject, stilled by a virtuous guilt generated through
critical reflection,21 is rewarded with the promise of enhanced ‘quality of life’;
a promise that takes recourse to the parochial sedentarism of community, to the
bronzed nostalgia of halcyon days of old. This deferential Aristotelian morality of
moderation asks us to ‘be still and see what joy this will bring’.
As two familiar expositions of stillness, they demonstrate that rather than being
just an effect of distributions of power, stillness has a capacity to do things, illus-
trated by its potency as a figure of desire and as an imperative for a moral life. In
6  D. Bissell and G. Fuller
each of these expositions, still is packaged as a solution. It becomes conscripted into
the logic of accumulation and productivity through its presentation as an answer
to worldly problems that have been generated by activity. In short, still here is
posed as a solution to the problems of consumption, movement and activity. Still
becomes enrolled as a powerful trope for environmental, economic, political and
ethical sustainability. But it becomes a solution principally through its Otherness;
through the relation that it so often assumes with movement. Therefore, it is less
about the emergence or valorization of stillness in and of itself; and more the
cessation of movement and activity. To be clear, the two are not the same thing.
Indeed what these particular expositions demonstrate rather acutely is that prising
still away from the terms that for years has given it form is extremely difficult.
We emphatically agree with Tim Cresswell that we need to ‘keep notions of fixity,
stasis, and immobility in mind’22 when considering ‘constellations of mobility’.
But we want to suggest that these notions of ‘fixity’, ‘stasis’ and ‘immobility’ that
stillness wraps itself around often arrive fully-formed, always already imbricated
into a particular set of relations with movement, and thereby denying the autonomy
of stillness to effect new relations. We could name this the stillness of analytic
systems.23 We believe that stillness has much more to offer.
The critical question driving this book is, therefore, what would it be to open up
other modalities of stillness? To prioritize an understanding of stillness where it
is always captured as a particular relation of mobility – to commit to a relational
politics of mobilities where stillness is just an effect, a function of, or an enabler
of movement – overlooks and neglects other registers and modalities which still
and stillness inhabits. In this book, we want to consider stillness in its plurality. We
want to consider how stillness might emerge through other configurations of matter
which are not necessarily reducible to the dialectic of mobility and immobility. What
happens if we think stillness not only as rhythm, but also as technic or trope? As
attunement or perception? As interruption or ingress? Breaking with this impulse
to understand still as always a relation of movement will help to illuminate the
multiplicity of ontological and epistemological registers through which still moves.
The chapters in this book invite us to think precisely this multiplicity.

Container agency
We want to suggest that where stillness is taken to be a cessation of movement or
a differential movement speed, the capacities of still have already been assumed.
Where still emerges as a particular trajectory of movement, its power is relatively
benign in the sense that it is far from shocking. Where it supports movement in
the sense of infrastructural stillness, or where it forms part of a strategy of sustain-
ability, this is a placated stillness: anticipated and regulated. It is measured, timed,
calibrated and is sustained by a prescribed trajectory. In order to open up some
of these other modalities of stillness, stillness needs to be recuperated. So what
­happens when still is prized away from these trajectories?
For a start, this presents us with a predicament. For in a world where an allegiance
to a cause, to a telos, and to a trajectory is assumed if not required, a non-purposive
 Stillness unbound  7
stillness becomes an abomination and an uncommitment. As exemplary configura-
tions of a non-purposive stillness, being bored, unevangelical or unenthused about
being in the world is typically anticipated as a failing and a falling-short. A detach-
ment that then effects a leaving behind by the world, a casting of the stilled figure as
remainder, a surface upon which the ills of the world can be inscribed: an unrealized
potential; an irresponsible subject; an ungrateful citizen who is non-compliant with
the contemporary moralistic mantra of ‘living life to the full’. In a world where
distinction is so often anticipated as the reward of effective action, movement and
practice, this stillness invites suspicion and is a cause for interrogation. There is
something disquieting about a stillness that lacks direction. At work, the perils of
daydreaming, idling, lounging and drifting and their antithetical relation to cap-
ital are made visible in matrix-technologies of incessant performance review and
activity accountancy. Where post-industrial, neo-liberal capitalism assures pride in
the achievement of doing harder, better, stronger, faster, stillness is toxic: a failure
of self-management, a resistance, a dragging of one’s heels, a choking sullenness
that flies in the face of the infectious pull of the world. 
This unruly still is lured into a container rendering of temporality: a stainless-
steel chronos waiting to be filled with productive practice, where the ‘frittering’ and
‘wasting away’ of time is symptomatic of an unmotivated, inefficient individual.
Stillness is rarely rewarded by capital; not least in the physical sense of being still
out of which all kinds of public health epidemics have emerged. To be unmoved,
unaffected is merely taken to be a provocation to be corrected and connected; to be
made movable, workable and accessible once again, perhaps by a therapeutic or bio-
chemical intervention or by performance evaluation management. Since stillness out
of bounds becomes volatile, is cajoled back into a trajectory.
But why should this be so? What happens when still sidesteps or abandons these
discursive framings? In the absence of a trajectory, still is confounding and unset-
tles the commonplace modes of comprehension by which bodies and objects are
read. If ‘doings, actions, and practices are the source and locus of signification’,24
through its incomprehension, stillness has the capacity to garner suspicion. Where
a dead body or a sleeping body, perhaps similar in their comportment, might denote
a radical withdrawal; what of the awake body who is still and apparently doing
nothing? In a systems architecture of store-forward,25 where a body is momentarily
held in waiting to be propelled forwards, this is a body engaged in pursuit. For to
be still might be a preparatory recalibration; a recuperation of energies; a duration
of charging; a lying in wait, ready to pounce. A still body that has the capacity to
do something; this is still ‘in order to . . .’. But such readings reaffirm how still is
so often conscripted into a logic of practical action; a still that always gives way
to movement; always in relation to movement; to make movement more exacting,
more powerful and more intense.
The volatile still of the figure of the loiterer is confounding precisely because
it troubles the intent and motivation that is often presumed to imbue practical
action. It illuminates the challenges of comprehending a still without investment;
without allegiance, and without trajectory. It falls away from and refuses to be
translated into a gate-logic of understanding. In contrast to the solutional capacities
8  D. Bissell and G. Fuller
of stillness that are generated through its discursive alignments, a rendering of still
without trajectory, outside a productivist relation with movement is unworkable. It
resists conscription to the purposes of effective action. Through its unworkability
and unreadability, this is a problematic stillness within a logisticized economy in
which matter is animated through code and protocols that are reliant on specific
modes of legibility. Therefore, to become unreadable is to become unworkable
and this casts stillness as a problematic, evanescent, volatile figure of thought. If
subjectivity is taken to be the effects of habits of a body, in their withdrawal and
abeyance from practical action, we can start to think about some of the weaker,
darker or less intense modalities of agency that only come into view under such
stilled conditions, but are perhaps at the very heart of action and mobility. We can
start to think about an ontology of stillness in and of itself.
For us, this volatile stillness is not just an intriguing theoretical figure, but an
empirical actuality that cross-cuts and maybe even defines existence in the contem-
porary space of flows. Because in order to be mobile, the body must be distributed
and propelled into particular movement assemblages in order to be made legible,
by gaining a trajectory. What is interesting here is how the threat of this volatile
still is contained. We want to suggest that this process can only occur through a
particular kind of ‘container agency’ in which the body without organs is reas-
sembled and collected as a contained body at specific thresholds throughout a
distributed and networked flow. This container agency is best exemplified in the
figure of the passenger.
The new mobilities turn has inaugurated the figure of the passenger – the person
moving through a contingent space from here to there; the mixed and anonymous
denizen of the non-place – as a replacement for the roving figure of the Flâneur as
an emblem of modernity.26 The self-ambulatory and self-directed Flâneur has mor-
phed into the prone figure of passenger: a figure carried away by the mobilization of
mobility and stillness. Located at the nexus of mobility and immobility, ‘freedom’
and control, flesh and machine, it is hardly surprising that many of the most pressing
and highly contested issues around governance and power literally bear down on the
passenger: a figure produced through mass-mobilization. As the axiomatic figure of
contemporary mobile life, the passenger prompts some disquieting questions about
the agentive potentialities of stillness in its multiplicity.
In order to be mobile either materially or immaterially, the passenger must be
contained. This is no place for the volatile still of the loiterer. This containment is
more than just metaphor; it is a set of techniques and methods for traversing the
networked world. Simply put, it entails abstracting and distributing the passenger
and their associated baggage and data; packeting it into manageable, legible con-
tainers that snap into various architectures of mobility. For the airline passenger,
these containering technologies include planes, plane seats and belts, plane food
trays, galley architecture, baggage, flesh–body, digital packets of identity-related
data, and the tube-like terminal building, to name but a few. These technologies are
operationalized in multiple ways, through surveillance and logistical processing
technologies in the forms of no-touch ‘strip-searching’ backscatter X-rays27 and
cross-talking databases.28 But they are also revealed in terms of physical endurance
 Stillness unbound  9
of a crammed and stilled body as cash-strapped airlines configure more seats into
fewer planes. The contemporary passenger is therefore a complex hybrid of flesh,
code and modelled behaviours: a machine-readable and machine-predictable fig-
ure for flow analysis. Even behaviour is contained as numerous techniques, both
disciplinary and biopolitical, work to keep the passenger quiet and orderly. Indeed
one might see the continuing spate of budget-airline reality television shows which
highlight the offloading of rambunctious passengers – passengers whose affective
charge is not flattened but intensified by the processes of queuing and waiting – as
part of a scaffold spectacle. Behave and be quiet. If such rhetorical devices don’t
work, there is always direct control: outright prohibition of certain behaviours and
a denial of access.
In discussions on the securitization of the airport, containering is often framed
through tropes of oppression, albeit differentiated-oppression according to profiling
techniques.29 Indeed as a counterbalance to the simplistic elision of movement with
power, in considering the fine-grained politics of mobility, a distinction is often
made between people who move of their own accord and those who are coerced
into movement. As Cresswell notes ‘whether we have chosen to be mobile or have
been forced into it affects our experience of it’.30 But such a dualism necessarily
obscures a different configuration of agency that emerges through this containering.
The stillness of containering invites us to witness ‘bodies’ as not as either deter-
mined or determining, but as diffuse and distributed fields which has the effect of
recognizing a subjectivity that is much weaker than often assumed in much social
theory. From this emerges a figure of a body that is much more susceptible, uncertain
and elusive; a body that is imbricated within and animated through all manner of
material, technological, affective infrastructures and diagrams.
Through containering, the passenger is neither a body that strides out and makes
its way in the world, nor a body that withdraws from the world, but a hypnotic,
even soporific body that is being-carried by a myriad of infrastructural assem-
blages of delivery. Here we could take the passenger as the figure who is being
carried par excellence, not only by technologies of transit in the most practical of
senses, but also by the infrastructural assemblages of process and procedure that
modulate interactions. Far from the illusion of self-propulsion, acquiescing to the
network logics of procedure constitutes a stillness in and of itself. Submission to
protocol is not an option, but a requirement in the space of flows. To be mobile is
to be amenable to these protocol machines that operate through the gate-logics of
measurement, calibration and sequencing. And to be still is to acquiesce and be
carried by these protocols. This type of container agency certainly does not evoke
the type of unified, independent and wilful agency of the Flâneur. If the Flâneur
is the master of the scene surveyed, the figure who draws meaning from a mobil-
ization that they are in some way distanced and aloof from, the passenger is fully
immersed: an un-unified and often un-knowing rider on a mobilization so complex
and immense in scale that any type of transcendence or autonomy (in terms of
identity or agency) is impossible.
This container stillness of being-carried operates through and cross-cuts a range
of different registers. The redistribution of forces in Deleuze’s control society31
10  D. Bissell and G. Fuller
provides one set of understandings as to how being-carried by networks of control
not only constitutes a stilling, but that this stilling is being intensified under the
conditions of late-capitalism in which logistical thinking and what Martin calls
the ‘organizational complex’32 is reorganising corporate and urban architecture
(again). Issues of compatibility, cross-platform interoperability and ‘pattern match-
ing’ emerge as key organizational imperatives for any system of mobile exchanges.
This has resulted in a tightening architecture of embeddings and holdings, so much
so that relations of connection (which are always as socio-political as they are
techno-organizational) are made and unmade through container and packets snap-
ping in and out of position: from tray to trolley, to galley, to container. As such,
within late capitalist logistics, stilling is not a gesture of refusal; a taking a stand
against. Stilling institutes a connection as well as a condition of carriage.
So if containment institutes a connection not a limit, it is also generative in the
way that it presents a solution to its own problems. If the increasingly constrained
and cramped conditions of carriage have the propensity to aggravate the endemic
akathisia33 that seems to be symptomatic of the entubulated nature of much passen-
gering – in which one moves from one tube, say the train, to another tube, the airport
terminal, to another, the plane – then the solution is to calm the agitated passenger
with TV (in the form of in-flight entertainment or personal electronic devices).
Another tube; another containment. In this instance containment is not achieved
through interlocking architectures, snapping in to place, held and carried by the
contact of some other customized architecture (the trolley – the galley), but through
a fluid containment across vision to motion to matter, entubulated in multiple ways.
One tube triggers another in a form of affective contagion in which container dynam-
ics replicate in other registers and forms. Containers touch and connect and stillings
emerge. These are individuations with capacities beyond any type of contained notion
of identity.34 But such potential for inventiveness is thwarted by risk-adverse capital
that likes to ride the wave of modulation and then meld into a sure thing.
Both revered and denounced as machines of alienation and estrangement,35 these
protocological non-places of supermodernity are supposed to subtract the vitality
of an originary subject (as if such a subject or body could somehow be abstracted
from an originary technicity). Thus both refuting humanist subjects embracing
sensate experience, and steering clear of Cartesian discourses that revel in neo-
romantic alienation, allows us to think about how passengers are prostheses to
the infrastructural logics of mobility assemblages, and in particular allows us to
consider the multiplicities of stillness that emerge in this prosthetic relationship.
At the most fundamental level, much passengering is about subjecting the body to
the parameters of a mobility system (coding it, sorting, scanning it and calming it).
Within this dynamic, the passenger-as-prosthesis tends to focus in on itself. Here,
a more complex still emerges. The passenger is not simply a docile vector who
submits to the power of the system, but a pre-emptive self-container: a container
that has packed for weather not yet experienced; a container that is geared to the
space/time of the mobility system in which containers both solve logistical problems
and present security risks. Thus relations of passengers to mobility, while often
fraught, are nevertheless mutually becoming and self-absorbed.
 Stillness unbound  11
Indeed the pay-off of being rendered legible is delivered by the comfort that
s­tillness brings, enrolled into a sensate economy of ease and facility. This is a
comfort that is constituted by the seamless progression through the thoughtless
and paranoid protocological environments of the space of flows. Cocooned by and
insulated from the vagaries of the atmosphere and the distress of tiny cities below,
being carried in the space of flows eviscerates the burden of being forced to make
a decision. On relinquishing luggage, being a passenger promises a devolution of
responsibility. The joy of prosthesis emerges in this containering. Swaddled with
blankets and pillows; restrained by seat belts and armrests; encumbered by the
messy tangle of headphone wires and music players; meals administered on plastic
trays. The horizon between passenger and patient becomes difficult to make out in
this sterile zone. Broadened out from the technology of transit, the ‘infrastructural
security’ of the everyday is similarly ‘enlivened by the rigging and routing of more
than me’.36

The shock of the still

For us, the passenger presents an effective conduit to help open up lines of debate
around stillness: opening up space for an ontology of stillness in and of itself. The
passenger invites us to consider multiple valences of stillness, where stillness is
neither reducible to strategy of neo-capital governance, nor a productive ally in
the pursuit of accumulation. It allows us to trace the stillnesses that cross-cut mul-
tiple ecologies that generate multiple effects. The figure of the passenger insists
that stillness cannot be prized apart from movement. But it also acknowledges the
potential of still to disrupt, to be problematic and to be difficult. Indeed many of
the technics of supermodernity relate precisely to making controllable the volatility
of still: the stilling of still. So much so that, for many, still has been all but tamed.
Tamed through activity, through helpful assistance, in which the illegibility of still-
ness has been operationalized and overwritten. But the passenger also illuminates
some of these more subtle, weak powers and joys that are contained within the
still itself but are not reducible or subservient to movement. The problems and
suspicions that these stillnesses bring reveal themselves through the construction
of a therapeutic subjectivity that cocoons, more than contains; redirects, more than
sustains. This therapeutic subjectivity apprehends stillness not as accommodating an
innate power of indifference, as Canetti suggests, but as weak currents of volatile,
yet-to-be-realized potential for breakdown.
So what remains of the still that is not relationally subject to neo-capitalist
­temporalities; one in which another engagement with the world is accessed? What of
the still that aligns to another now that is not locked with the container of productive
activity but one which opens up other here and nows (and other there and thens)?
This is difficult since the prosthetic dynamics that we have described demand, in
part, being kept in a passenger-state and not being distracted by other aspects of the
mobility assemblage. Part of becoming a cocooned passenger is the prescription of
a particular set of styles of attention. But within the cocoon, within the momentary
ceasefires, different modalities of dwelling might emerge. As Mumford reminds
12  D. Bissell and G. Fuller
us, ‘protection, storage, enclosure, accumulation, continuity . . . In our current
preoccupations with speed and motion and spatial extension, we tend to devaluate
all these stabilising processes’.37 This containering is not a withdrawal from the
world, but rather the cultivation of different modes of attention that bubble through
the volatility of still. 
The fate of the ‘defiant’ nail house was set in image. Teetering on the precipice,
it is an image of vulnerability and volatility. But a volatility of stillness, not of
movement. The house will come down and be reduced to dust which will fly in
the air and contribute to the miasma of urban China. Who knows where it will
land? The house will not endure because nothing can. The still in this image is
not so much in the sedementation of the image, although that is clearly important.
Sedementation is the ground upon which the house exists: a ground which is solid
and yet which offers little substantive support to the house that teeters above or to
the lone residents who remain. This unstable stillness portends and pre-empts the
demise of another stillness: stillness as security. Contained, sometimes cocooned,
but not secure. This is the shock of the still: a rupture out of which another time-
space arises in which we may access not only another now, but a new type of agency
that is neither strategic nor tactical. One in which one is vulnerable to being car-
ried away. The still of staring, the shock of the pause that not only enables another
affective engagement but in so doing confronts the temporality of the world. To
be struck by the force of the world demands stillness.
If mobile life requires a certain detachment that has often been aligned with
the aloof distantiation of the Flâneur, the stilled life of the immersed prosthetic-
passenger might better resemble a riding of modulations of indifference. Indeed
this indifference is a stillness that resembles Varela’s description of being carried
by thought. This is a riding-with rather than a dealing-with that is part of the non-
relational still of mindfulness and meditation. A calming of the mind ‘to be present
with itself’.38 From this might emerge another way of accessing the transformative
potentials of stillness unbound.

Synopsis of the book

Casting off from our figure of the passenger, the chapters in this collection take
up the invitation to consider stillness in its multiplicity. Through such a close
interdisciplinary attending to still, this book is not merely reversing the a puta-
tive glamour of animation or proffering a critique of hyper-mobility: it is a timely
contribution to mobilities research that approaches the field from a sensitivity to
still as a relation-to-the-world that moves beyond the dualisms of mobility and
immobility; activity and inactivity without transcending them. For us, the promise
of still is a particular mode of engagement with a world that rearranges intensities,
folds through the vital and the vulnerable, providing a new set of political and
ethical concerns for (im)mobile life. Certainly many writers in this collection sug-
gest that we need to be still. And certainly the politics of pace and arrest are dwelt
upon. However, no writer in this collection evidences an urge to simply escape,
transcend or withdraw from the liveliness of being-in-the-world. Still is not a state
 Stillness unbound  13
or place of escape. It is not introspective or purposefully deferential. Still here is
resolutely not about the wilful invitation of an ‘agency to come’. Whilst each of
these chapters works to undo the pejorative associations with indolence and lazi-
ness that so often accretes around paranoiac renderings of still, equally they do not
advocate that still should be put to work to generate productive, purposive activity.
The collection is organised around four broad themes, each of which focuses on a
particular modality of stillness:

Technics
The first section of the book considers how the powers of stillness have been
­harnessed and put to work in multiple spheres. With the assistance of some fascin-
ating still-movement assemblages, in Chapter 2 Andrew Murphie takes us through
some of the peculiar relations that stillness has to modernity to demonstrate not only
its radical ambivalence but its ongoing re-assembling. Murphie is interested in the
intensities that inhabit still and the continuation of particular figures of movement
in events that might be on the face of it characterized by their immobility or obdur-
acy. Through an engagement with public relations, cybernetics and communication
theory, we learn how the paradoxical, contradictory and uncertain intensities that
emerge through stillness can work to generate new forms of potential. This chap-
ter illuminates how the apparently weak powers of stillness have often been put to
work in powerful ways that rearrange, transform and energize the social as much
as the use of ‘strong’ forces.
Whilst so often theorized as a processing machine that efficiently and effectively
guides bodies and objects through the space of flows, in Chapter 3 Ross Harley
takes us to the international airport to show us some of the overlooked spaces that
peel away from these narratives. Harley’s lucid and evocative photo-essay illumi-
nates how these leftover spaces actually bear witness to a much wider spectrum
of circulatory systems, temporalities and mobilities within the space of flows that
unsettle productivist narratives of airports. The pivotal figure here is the advertising
light-box; a portal that is strangely still but conditions and aligns bodies within
multiple networks that are attuned to different scales and temporalities. Through
the attention that they command, these light-boxes beautifully demonstrate the
functional significance of stillness within these spaces.
Thrusting us into the world of logistics, in Chapter 4 Brett Nielson and Ned
Rossiter bring to our attention the stilling of maritime transportation effected
through financial slowdown. For Nielson and Rossiter, stillness is a figure of
‘unbecoming’ that emerges on capital’s cutting edge. They show how logistics, as
a specific biopolitical technology of mobility-management, is a crucial hinge bet-
ween practices of movement and stillness. Operating at the intersection of multiple
oceanic and territorial arrangements of labour conditions and state sovereignty,
logistics here is a technology that works with fragmentation; optimizing and calib-
rating its discrepancies. Rather than being antithetical to the needs of capital, the
chapter demonstrates how the tendency towards stillness might exceed velocity as
a means of capital accumulation.
14  D. Bissell and G. Fuller
Communities
The second section of the book explores the modulations of stillness in the context of
different collectives. Momentarily sheltering us from the debilitating intensities that
are shot through frenzied rhythms of mobile lives, in Chapter 5 David Conradson
takes us to two places of retreat to explore how stillness as a subjective state can be
a conduit for different modes of consciousness to emerge. Set against a changing
landscape of faith and spirituality in contemporary Britain, Conradson’s empirics
illuminate how a particularly desirable form of stillness might emerge through
group-based contemplative practices. The case studies reveal how becoming still
can certainly be fraught with difficulties, which reveals the diffuse and distributed
forces at play during these techniques of composure. Nevertheless, the chapter
underscores the desirability of stillness as a particular orientation within the world
which might help us to inhabit the space of flows more contentedly.
In contrast to approaching stillness as passive or acquiescent, in Chapter 6 Emma
Cocker appeals to some active and resistant modalities of stillness in the context
of artistic practice. Cocker guides us through a number of projects, each of which
aim to recuperate the creative potential within moments of communal stillness that
are generated by the accelerative technologies of contemporary society. These are
moments that reveal and disrupt habitual performances, challenging how the public
realm is experienced and navigated. Important here is how events of collective
stillness not only have the capacity to cleave open a space for something new to
emerge, but also have the potential to generate affirmative forms of subjectivity.
Through playful, disruptive or joyful interventions of bodies-in-agreement, this
chapter invites us to consider how new configurations of community; new forms
of awareness; and new modes of witnessing might be created through stillness.
In the context of the current preference for active learning in educational
­communities, in Chapter 7 Megan Watkins and Greg Noble examine the vital role
of stillness in processes of learning. Foregrounding bodily composure as a still-
ness that is potentially generative of receptivity and attention, Watkins and Noble
are instructive that stillness is a precondition of intellectual activity. Imbricated
within current concerns in Australia about the differential educational attainment
of students from different ethnic backgrounds, and with the help of in-depth eth-
nographic research, we learn of how diverse forms of stillness in the classroom
can precipitate different learning engagements. Unsettling assumptions that often
underpin the active learner, through close attention to collective body techniques,
postures and comportments, this chapter suggests how these productive forms of
stillness might be acquired and sustained.

Materialities
The third section of the book traces a path through some of the diverse materialities
that stillness is bound up with. Against the terrifying violence of aerial bombardment
during World War II, in Chapter 8 Peter Adey invites us to think about some of the
fragile moments of stillness which occurred amidst this chaos. Folded through an
 Stillness unbound  15
encounter with bomb traces in London, Adey describes how the event of the air raid
undoes our apprehension of perpetually-fluid subjectivities. Moving through some of
the anticipatory stillnesses that preceded the air raid towards techniques and materials
that aimed to compose stillnesses in its wake, we learn of the fluctuating intensities
that pulse through durations of stillness; from tension and apprehension, to calm and
relief. Exemplified through diverse material-affective experiences, this chapter traces
not an inwardly-focussed stillness, but rather a stillness that is finely attuned to exte-
riors; stilled bodies that become capable of intense forms of experience and thought.
Prompting us to consider how particular material forms that are so often con­cep­
tualized as being still might exceed such logics, in Chapter 9 Debbie Lisle invites
us to take a relational approach to images. Through her empirical lens, the power-
ful and meaning-laden landscape of World War II photography, Lisle considers the
limits that representational and semiotic understandings of visual productions push
up against. Thinking about the photo-body assemblage as an event of encounter
helps us to rearrange the unhelpful dualisms that have often worked to separate out
the supposedly still photographic image from the mobile viewer. In emphasizing
the affective excess of the encounter with a photograph, this chapter traces the capa-
city of photographs to scramble and rearrange intensities that eschew their stilling
within ideological frames.
Taking off from a vitalist prioritization of animation and life, in Chapter 10
Sebastian Abrahamsson takes us to the Body Worlds exhibition to consider how
stillness is an achievement that requires considerable effort. In preparation for their
exhibition, Abrahamsson takes us through the plastination process of dead bodies
where the liveliness of decomposition is temporarily stilled. Through the doors of
the exhibition hall, we learn of the techniques employed to slow bodies down in
preparation to witness the plastinates which paves the way for their re-animation
in the event of encounter, where stilled bodies cuts through stillness. Reflecting
on artistic expression, this chapter draws attention to the multiplicity of divergent
and co-existent durations that compose the exhibition, and of the movements that
haunt stillness.

Suspensions
The fourth section of the book considers stillness as suspension. With the ­assistance
of Samuel Beckett and Harold Pinter’s theatre, in Chapter 11 J-D Dewsbury invites
us to imbricate ourselves within the quasi-phenomenality of the still as both mater-
ial and immaterial phenomena. Not referring to ‘stillness’ as a concept, but ‘the
still’ as a conceptual space, Dewsbury argues that the still helps us think about
how the world comes into being in ways that are overlooked in the performative
re-emphasizing of practice and materiality. The still here is the constitutive moment
of being in the world; a pause and passage that represents the imperceptible slip
of the world into being. Opening up how we think the human in a much more
existential and embodied manner, this chapter challenges us to encounter still as
the neutral ground of being, the agency of the outside that folds through the vital
and the vulnerable in non-oppositional terms.
16  D. Bissell and G. Fuller
Focusing on durations of stillness for the undocumented migrant, in Chapter 12
Craig Martin warns us that stillness might be far from a pleasurable experience.
Tracing migrant mobilities that are characterized by incarcerative stillness, the
space of the shipping container and detention camp both point to often-debilitating
tangles of speed and stillness that are felt as violence to the migrant body. For
Martin, this marks a turbulent form of stillness where the incarcerated body is shot
through with the intensities of instability and desperation. These intensities might
be differently arranged according to the competing ideologies and desires that
characterized different spaces of suspension. In doing so, this chapter invites us to
consider how rapidity and stillness are not oppositional, but are conjoined forces
that fold through the ongoing and uncertain corporal experience of being mobile
for the undocumented migrant.
In the final chapter, Paul Harrison considers how the idle stillnesses of suspense,
of deferral and of standing-aside appear scandalous within the context of a political
subject that is so often shackled to a particular metaphysics of purposive action. In
response, and with the help of figures who exemplify stillness as withdraw from
engagement, without purpose or direction, Harrison invites us to consider the still-
ness of being without telos. This is not failed action, or resistant or reactionary
inaction, but rather a reticence to disclose or assert which is composed by non-
action. As a demonstration of the irreducibility of life to narrative, the moments of
remaining still that are articulated in this chapter represent the anarchic condition
of possibility for all political strategy.

Notes
1 Zhang Rui, ‘The inside investigation of the Chongqing “Nail House”’, Southern
Weekend, 29 March, 2007, online available at http://www.zonaeuropa.com/20070401_1.
htm (accessed 30 March 2010).
2 T. Cresswell, On the Move: Mobility in the Western World. London: Routledge, 2006,
p. 26.
3 E. Canetti, Crowds and Power. New York: Farrar, Straus and Giroux, 1984, p. 388.
4 L. Malkki, ‘National Geographic: the rooting of peoples and the territorialization of
national identity among scholars and refugees’, Cultural Anthropology, vol. 7, no. 1,
24–44.
5 T. Cresswell, The Tramp in America. London: Reaktion, 2001.
6 Cresswell, On the Move.
7 P. Adey, Mobility. London: Routledge, 2008; J. Urry, Sociology Beyond Societies: Mobilities
for the Twenty First Century. London: Routledge, 2000; K. Hannam, M. Sheller and
J. Urry ‘Mobilities, immobilities and moorings’, Mobilities, vol. 1, no. 1, 1–22.
8 M. Castells, The Informational City: Information Technology, Economic Restructuring
and the Urban-Regional Process. Oxford: Blackwell, 1991; A. Appadurai, ‘Disjuncture
and difference in the global cultural economy’, Public Culture, 1990, vol. 2, no. 2, 1–24.
9 Z. Bauman, Liquid Modernity. Cambridge: Polity, 2000.
10 J. Clifford, Routes: Travel and Translation in the Late Twentieth Century. Cambridge,
MA: Harvard University Press, 1997.
11 J. Urry, Global Complexity. Cambridge: Polity, 2003.
12 Y-F. Tuan, Space and Place: The Perspective of Experience. London: Edward Arnold,
1977.
13 J. Urry, Mobilities. Cambridge: Polity, 2007.
 Stillness unbound  17
14 D. Massey, ‘Power-geometry and a progressive sense of place’, in J. Bird, B. Curtis,
T. Putnam, G. Robertson and L. Tickner (eds.) Mapping the Futures: Local Cultures,
Global Change. London: Routledge, 1993, pp. 59–69.
15 P. Adey, ‘If mobility is everything then it is nothing: towards a relational politics of
(im)mobilities’, Mobilities, 2006, vol. 1, no. 1, 84.
16 T. Cresswell, ‘Towards a politics of mobility’, Environment and Planning D: Society
and Space, 2010, vol. 28, no. 1.
17 S. Graham and N. Thrift, ‘Out of order: understanding repair and maintenance’, Theory,
Culture and Society, vol. 24, no. 3.
18 M. de Montaigne, The Complete Essays, trans. M.A. Screech. London: Penguin,
1991/1574, p. 31.
19 M. Doel, ‘Mizerly thinking/excessful geography: from restricted economy to global
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