379 research outputs found
Theorizing mobility through concepts and figures
Como conceito, a mobilidade capta a impressão do senso comum de que o mundo da vida está em fluxo, uma vez que não apenas pessoas, mas também culturas, objetos, capital, negócios, serviços, doenças, mídia, imagens, informações e ideias estariam circulando pelo (e mesmo além) do planeta. A literatura acadêmica está repleta de metáforas que tentam descrever movimentos, no tempo e no espaço, que sofrem alterações (e como tal são percebidos): desterritorizalização, reterritorialização e fluxos; compressão espaço-tempo, distanciamento ou pontuações; sociedade em rede e seus espaços de fluxos; a morte da distância e a aceleração da vida moderna; e nomadologia. Acadêmicos também têm recorrido, há muito, a figuras que remetem a pessoas em movimento, desde nômades até peregrinos, para descrever tanto o self quanto o outro nas ciências sociais e nas humanidades. Ao trazer para o centro da cena as implicações das mobilidades sobre a sociedade, a discussão crítica em torno dos conceitos e figuras de linguagem relativos à mobilidade, aqui apresentados, ajuda-nos a avaliar a aquisição analítica da perspectiva conceitual dos estudos de mobilidade que tentam apreender todo movimento sob a categoria única de “mobilidade”.As a concept, mobility captures the common impression that one’s lifeworld is in flux, with not only people, but also cultures, objects, capital, businesses, services, diseases, media, images, information, and ideas circulating across (and even beyond) the planet. The scholarly literature is replete with metaphors trying to describe (perceived) altered spatial and temporal movements: deterritorialization, reterritorialization, and scapes; time-space compression, distantiation, or punctuation; the network society and its space of flows; the death of distance and the acceleration of modern life; and nomadology. Scholars have used figures of mobile people, too, from nomads to pilgrims, to describe both self and other in the social sciences and humanities for a long time. Taking the societal implications of various forms of mobility seriously and not as a given, the critical discussion of mobility concepts and figures presented here helps us to assess the analytical purchase of the conceptual perspective of mobility studies to normalize movement within the single category of “mobility.
The unbearable lightness of tourism … as violence: an afterword
This Afterword reviews the special issue of the Journal of Sustainable
Tourism on Critical Geographies, which focuses on the intricate
relationships between tourism and various forms of tourism related
violence. It notes the slippery and complex concept of violence in tourism,
and that it is typically seen from the viewpoint of the tourist, with
researchers working from the anthropological host and guests
relationship model as a way of negotiating kinship and friendship
between societies, with broader aspects of tourism's power play with
socio-cultural change perhaps conveniently forgotten. Tourism and
tourists are seen as hiding their corporate and personal violence behind
destination branding, tourism imaginaries and saleable commodification.
While the innovative approaches adopted by papers in the special issue
are commended, two key and still outstanding issues are highlighted.
Tourism researchers must find ways to share their work more effectively
across all stakeholders, as well as publishing in academic journals. And
researchers should become more self reflexive and critical of themselves,
seeking to address the complex practical challenges for sustainable
tourism thinkers and doers of creating better links between the visitors
and businesses of developed societies, and the culture and communities
of developing societies
Seducation: Learning the trade of tourist enticement
In this chapter, I explore how apprentice tour .guides s.uch .as t~ose .at
the Arusha Guide School are acquainted with forergn tounsm rmagmanes
and associated discourses- what MacCannell (1992: 1) calls 'an ideological
framing of history, nature and tradition' - and how they b~come skilled
at strategically using them while guiding, often through tnal and error.
How are local guides taught to perceive their life-w?rld ~hro~gh ~he eyes of
foreigners? How do they learn to (re)pro~uce t~u~rs~ rm~gmanes? 0~, to
turn the question around,. what role ~o gurde trammg r~stlt,utes and gmdes
themselves play in the mcessant crrculatron of tounsm .s foundatr?nal
myths? I search for answers to these questions by analysmg the va.nous
processes and mechanisms through which guides in northern Tanzama ~re
'seducated'- formally schooled and informally trained in the art of narratl~g
and performing seducing tourism tales. As I will. illustrate, the ~ynam1cs
of seducation are heavily informed by asymmetncal power relatrons that
structure the ways in which particular cultural forms are picked up and
incorporated into how guides learn to see and represent the(ir) world
Managing the local-to-global dynamics of world heritage interpretation and appropriation
The global expansion of world heritage sites coincides with the growth of leisure
and tourism as major forms of economic and socio-cultural development. Year
after year, the tourism and travel industries proudly present statistics showing
steady increases in international tourist arrivals and receipts, and a growing
contribution to the world total GNP. Given the pervasiveness and local particularity
of heritage, it is not surprising that heritage tourism is among those niches growing
most rapidly. Such special interest tourism is being developed, both as a primary
objective and as a by-product of other leisure activities, by a wide variety of actors.
The management of world heritage sites as sustainable tourism destinations is
seldom straightforward. Through an Indonesian case study, this paper critically
analyzes some of the key issues at stake in the management of world heritage
tourism.
The central part of the island of Java is home to three world heritage sites,
while four others are on UNESCO's tentative list. The region's internationally
acclaimed and protected temples and palaces draw large crowds of domestic and
foreign visitors, and offer a lucrative source of income for both the government
and tourism service providers. In 2006, when I was doing fieldwork on local tour
guide practices around these monuments, a severe earthquake and several
volcanic eruptions of Mt. Merapi struck the area. Many lives and homes were lost
and some historical buildings badly damaged. In addition, the number of tourists
drastically dropped. The ensuing crisis intensified existing conflicts over heritage
appropriation and interpretation on local, national, regional, and global levels.
Why, for instance, did the main complex of the Prambanan temples have to remain
closed until international UNESCO experts showed up to assess the damage?
Moreover, how to defend the pumping of large sums of overseas money into the
restoration of "dead" pre-Islamic heritage when thousands of families had lost their
houses?
Based on extensive fieldwork, I use this particular Indonesian case study to
explore ethnographically how translocal processes increasingly influence the local
meanings and management of heritage – both in times of stability and of turmoil –
but also how these "foreign" elements are incorporated and strategically (mis)used
by locals in the heritage narratives told and sold to tourists (be they domestic or
international). An in-depth analysis of the empirical findings leads to a broader
reflection on the dynamic interplay between the externally imaged (represented)
and locally imagined value and management of world heritage in Indonesia and
beyond. Heritage interpretation and appropriation seem enmeshed in complex
webs of meaning, variously cherished and expressed by shareholders at different
levels. While much of the theorizing on world heritage management has relied
upon inherited or borrowed (Euro-American) conceptions and assumptions about
what should be valued and privileged, this paper illustrates that the significance of
heritage – be it natural or cultural, tangible or intangible – is characterized by everchanging
pluriversality. This complexity needs to be taken into account when
developing sustainable tourism management strategies
Introduction:Understanding Neo-nomadic Mobilities beyond Self-actualisation
In 2018, Noel Salazar presented a paper at the 5th World Humanities Forum in Busan, South Korea, entitled “Moveo Ergo Sum: Mobility as Vital to Humanity and Its (Self)image,” in which he reflected on the existential need for people to move. Moveo ergo sum became the motto for the 2021 Global Mobility Humanities Conference (GMHC), encouraging us to think about the multiple ways in which mobility intersects with the construction of modern subjectivities (Salazar, “Introduction”). The expression recalled a quote from one of Fabiola Mancinelli’s research participants, a digital nomad from the US, whose words and unusual biography as a location-independent entrepreneur read like a declaration of selfactualisation through mobility, the desire to realise her full potential by constantly putting herself outside her comfort zone: “Travel is who I am, and this is not negotiable” (426). This remarkable coincidence was the trigger for us to propose the panel “Understanding Neonomadic Mobilities beyond Self-actualisation” to unpack the mobility-identity nexus as an analytical lens to explore the phenomenon of contemporary nomads
Keywords of Mobility. What's in a Name?
ispartof: Keywords of mobility. Critical engagements pages:1-12 ispartof: Worlds in Motion vol:1 pages:1-12 status: published
Document type: Part of book or chapter of boo
Mobile labour: an introduction
Mobility has been in the academic spotlight at least since the 1980s, in the wake of globalisation studies (Salazar 2013), together with post-modern trends, which called for a theoretical breach in an academic scene dominated by perspectives on structures, territory and stasis (examples of this breach can be found in Clifford 1997; Deleuze and Guattari 1987; de Certeau 1984; Virilio 1986). In this context, ‘the nomad – whether traveller, refugee, runaway’ became ‘the symbolic identity of our age’, as suggested by Kendal, Woodward and Skrbis (2009, 85). At the turn of the millennium, the world was portrayed as revolving around movement and migration, transnationalism and hybridism, networks and cosmopolitanism, liquidity and fluidity, nomads and runaways (Salazar 2020). Metaphorized as proximity and togetherness, along with cultural exchange, hybridism, networks, connectedness and cosmopolitanism, mobility was perceived by many as positive and as reducer of inequality gaps. Just as social mobility was systematically translated to its upwards trajectory towards the erasure of social, economic, and cultural inequality, physical mobility was conceived along the same lines, having the potential to challenge the ‘old’ boundaries of nationalism, ethnicity, race and even gender. In a word, mobility was equated to the promise of a more cosmopolitan, ethical, better world.info:eu-repo/semantics/publishedVersio
Imaged or Imagined? Cultural Representations and the “Tourismification” of Peoples and Places
The various ways in which peoples and places around the globe are represented and documented in popular media have an immense impact on how tourists imagine and anticipate future destinations. Even though tourism discourses take a variety of forms, visual imagery seems to have the biggest influence on shaping tourists' pretrip fantasies. Based on ethnographic fieldwork, this paper illustrates the dynamic processes of cultural tourismification in Tanzania's so-called "northern circuit". In many parts of the world, famous nature documentaries, mainstream Hollywood entertainment, and semi-biographic films about this region have become fashionable icons for sub-Saharan Africa as a whole, often reinforcing a perfect nostalgic vision of the black continent as an unexplored and time-frozen wild Eden. While tourism representations have overwhelmingly focused on wildlife, an increasing demand for "meet-the-people" cultural tourism is increasingly bringing local people into the picture. Interestingly, locals are commonly portrayed while engaging in vibrant rituals or in inauthentic, staged poses wearing celebrative costumes. As an example, the paper discusses how the romanticized image of the virile Maasai warrior, dressed in colourful red blankets and beaded jewellery, has led to a true Maasai-mania that is profoundly affecting the daily life and culture of Maasai and other ethnic groups.Les différentes façons dont les peuples et les lieux sont représentés dans les médias populaires ont un impact immense sur la manière qu'ont les touristes d'imaginer et de prévoir leurs futures destinations. Bien que les discours sur le tourisme prennent des formes diverses et variées, les images semblent avoir la plus grande influence sur la façon dont les touristes rêvent leurs voyages. Basé sur un travail de terrain ethnographique, ce texte illustre les processus dynamiques de tourismification culturelle dans ce qu'on appelle « le circuit du nord » de Tanzanie. Dans beaucoup d'endroits du monde, les documentaires célèbres sur la nature, les divertissements grand-public de Hollywood et les films plus ou moins biographiques de cette région sont devenus des icônes à la mode pour l'Afrique subsaharienne, renforçant souvent une vision nostalgique du continent noir comme un Eden sauvage inexploré et figé dans le temps. Alors que les représentations du tourisme se sont principalement centrées sur la faune et la flore, une large demande « de rencontrer des gens » se fait sentir. De plus en plus, le tourisme culturel fait entrer la population dans le paysage. On montre fréquemment les habitants pratiquant des rituels vibrants ou habillés de costumes de cérémonie dans des mises en scène sans authenticité. En exemple, ce texte traite de l'image idéalisée du guerrier massaï, viril, paré dans des couvertures rouges et orné de bijoux, qui mène à une vraie « massaïmania » qui affecte profondément la vie quotidienne et la culture des Massaï et d'autres groupes ethniques
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