Sites of pilgrimage and heritage tourism are often sites of social inequality and volatility that are impaired by hostilities between historical, ethnic, and competing religious discourses of morality, personhood, and culture, as well as between imaginaries of nationalism and citizenship. Often these pilgrim sites are much older in national and global history than the actual sovereign nation-state in which they are located. Pertinent issues to do with finance—such as regimes of taxation, livelihoods, and the wealth of regional and national economies—underscore these sites of worship. The articles in this special issue engage with prolix travel arrangement, accommodation, and other aspects of heritage tourism in order to understand how intangible aspects of such tourism proceed. But they also relate back to when and how these modern infrastructures transformed the pilgrimage and explore what the emerging discourses and practices were that gave newer meanings to neoliberal pilgrimages. The different case studies presented in this issue analyze the impact of these journeys on the pilgrims’ own subjectivities—especially with regard to the holy sites being situated in their imaginations of historical continuity and discontinuity and with regard to their transformative experiences of worship—using both modern and traditional infrastructures.
Livia Jiménez Sedano
This is a brief reflection on the consequences of the commodification of dance cultures from the former colonised world and the ways they are consumed in Europe. Inspired from ten years of fieldwork, the ethnic structuring of postcolonial dance floors in European cities proves an empirical basis to start this line of thought. Instead of promoting respect and interest in the dance forms and the cultural contexts in which these dance forms developed, aficionados tend to consider that these are less evolved, beautiful and interesting than the appropriations they develop in their home countries. As a result, commodification leads to reinforcing previous stereotypes and emic hierarchies of value. The kinetic metaphor of the bodies that scream but cannot listen structures the text and its arguments.
This edition of Theoria encompasses an examination of the character of historical enquiry, critical encounters with contemporary perspectives in political theory, reflections on religion and the state, an exploration of the implications of the commodification of time and work and an examination of the role of human rights in the contemporary international context. In this it extends discussion of themes that have come to define the coherence and unity of the journal as an editorial project.
Higher education reform in the ‘periphery’
Mariya Ivancheva and Ivo Syndicus
In recent years, an increasing body of work has addressed the ‘corporatisation’ and ‘commodification’ of universities, as well as higher education sector reforms more broadly. This work refers mostly to the traditional core hubs of higher education, such as the Anglo-American research university. In the emerging anthropology of higher education policy, accounts of the implementation and negotiation of reforms in more ‘peripheral’ contexts often remain absent. This collection of articles addresses this absence by focusing on the interplay between narratives of global policy reform and the processes of their implementation and negotiation in different contexts in the academic ‘periphery’. Bringing together work from a range of settings and through different lenses, the special issue provides insights into the common processes of reform that are underway and how decisions to implement certain reforms reaffirm rather than challenge peripheral positions in higher education.
formulation of what girlhood between the ages of 7 and 12 means, but asking questions that are framed by gender and sexuality, culture and commodification, and as represented in a range of literary and media texts about this time in a girl’s life insists that
Carl A. Maida and Sam Beck
resulting from capitalist state-and market-based commodification of the natural, social and cultural commons, including public space, is a key feature of the sustainability project ( Klein 2014 ). Anthony Giddens’ notion of life politics, or those movements
, lowered need to invest in technostructures and territorial planning, and above all, the unpaid work/energy necessary for the reproduction of human labor and living ecosystems implicated directly in this commodification process. Second, there is the
Lessons from Madrid
Marian Simon-Rojo, Inés Morales Bernardos, and Jon Sanz Landaluze
precarious and small-scale; it has a similar culture of cooperation and solidarity; it is characterized by a commitment to agroecological principles; and it is generally opposed to the commodification of food. As we will demonstrate, new urban farming creates
. This confusion, as McElwee observes, is difficult to reconcile with the “critiques that the very concept of ES may be a fast and slippery slope to commodification of everything in nature.” The process of producing the calculations may well tolerate more
Sexual Subject? Desired Object?
Mary Ann Harlan
-evident ( Griffin 2004 ), and is, therefore, a rejection of feminism. There is an interaction between the two representations in which feminism becomes the “depoliticization and reduction of [itself] to a justification for lifestyle, and commodification” ( Lotz 2007