Australian is left mulling the contradictions of a man who believed himself to be the “fifth reincarnation of an old seventeenth century lama saint” while eagerly embracing, for reasons of vanity, the technologies of modernity. As we trudged away across the
Myth and Reality in Shangri-La
Paul Genoni and Tanya Dalziell
Difference and Self-transformation through Buddhist Volunteer Tourism in Thailand
surprised by the technology monks used, as he thought Buddhism valued silence and contemplation. In an interview he said: “The monks don’t follow the rule about entertainment and are clapping, singing, dancing, especially to K-pop [Korean pop music].” He was
Austro-German Filmmaker, Bestselling Author, and Journalist Colin Ross Discovers Australia
Warner and Mavis Riley, both of whom used the idea of Hollywood to evoke the modern manners and technologies they were rather relieved to find absent from postwar American suburbia. Warner, the travel writer living in Boston was, as we have seen, at first
Jack London in Melanesia
headhunting, despite looking specifically for it, because it had ceased. He took no pictures of skulls in part because many sites had been destroyed and because, for the few that remained, of the limits of photographic technology that made indoor shots
images of Lourdes, we see how technologies of visual recording and reproduction are employed by shrine authorities in order to propagate certain kinds of knowledge, while new and more accessible technologies also result in changes in the ritual
Robert Bork and Andrea Kann, eds., The Art, Science, and Technology of Medieval Travel (2008) Reviewed by Felipe Fernández-Armesto
Diane Fortenberry and Deborah Manley eds., Saddling the Dogs: Journeys through Egypt and the Near East (2009) Reviewed by Naghmeh Sohrabi
Hagen Schulz-Forberg, London-Berlin: Authenticity, Modernity, and the Metropolis in Urban Travel Writing from 1851 to 1939 (2006) Reviewed by Andrew S. Gross
Kathleen Barry, Femininity in Flight: A History of Flight Attendants (2007) Reviewed by Judith Adler
This article examines the impact of art, performance, and technology on the global transformation of heritage tourism in recent years. Thanks to a series of case studies focusing on sites of memory deemed important to diasporic Africans, this article shows how art, performance, and technology are central to identity formation through an examination of mnemonic aesthetics and practices. Recent changes in heritage tourism have given rise to the establishment of categories such as “tangible“ and “intangible“ heritage as well as the construction of museums, the implementation of walking tours or the promotion of reenactments and ritual performances alongside environmental, volunteer, and virtual tourism. But how do tourists' interpretations of historic sites of memory change when various economic, political, social, and cultural factors converge globally? People seek experiences and outlets that could enable them to cling to those things that are familiar to them, while enabling them to identify with like communities in the midst of ground-shaking social, technological, economic, and political changes. Heritage tourism is one of those social practices that produces a sense of centeredness through a complex negotiation and presentation of memory, art, and performance.
On Funeral and Mourning Practices in Digital Art
The practical and imaginative possibilities offered by art works and art strategies have always been interesting for anthropological research. Analyzing an artistic endeavor that understands the dead as social software, the article investigates contemporary conceptualizations of death and grieving within modern informational economies. This article ethnographically considers the etoy “Mission Eternity Project“ which, among other artforms, has created a mobile sepulchre to investigate and challenge conventional practices of the disposal of the dead and of memorialization. The article seeks to generate terms for discussing how new artistic, digital and forensic technologies can reconfigure the more ordinary ways of dealing with the dead. The analysis is significantly informed by my previous anthropological work on practices of the collection, classification and DNA analysis of dead bodies in postconflict Serbia and Tasmania.
The rapid expansion of international travel networks toward the end of the nineteenth century resulted in a dramatic shift in women’s access to travel. As Sidonie Smith highlights in Moving Lives, her comprehensive study of women and the technologies of travel in modernity, “large numbers of women began to leave home for the lure of the road as a result of the emergence of faster, safer, cleaner, and more comfortable machines of motion” (2001: xi). This shift in the availability of travel to a much broader spectrum of the general public—and crucially to women—coincided with the impact of first wave feminism as the women’s suffrage movement gathered momentum, 1 and the figure of the New Woman appeared across literature and culture. 2 The subsequent surge in women’s written representations of travel was highlighted by Sara Mills in her seminal Discourses of Difference: An Analysis of Women’s Travel Writing and Colonialism, in which she observed “the sheer volume of writing” by women on travel during this period (1991: 1), and asserted the importance of further research on these accounts. Following Mills’s call, feminist scholarship has since worked to understand the complexities of women’s travel writing. Like Mills, many of these critics—including Nupur Chaudhuri and Margaret Strobel (1992), and Mary Louise Pratt (1992)—explore the ways in which such travel accounts were involved in colonialism and implicated in the discourses of imperialism. Others, such as Smith (2001), Avril Maddrell (2009), and Alexandra Peat (2010), have focused particularly on women’s written representations of travel published in the late nineteenth and early twentieth centuries. Central to much of this scholarship are questions concerning the difference between travel writing by men and that produced by women—whether or not such difference exists and, if it does, how this difference manifests in women’s written representations of travel. Susan Bassnett notes that these “basic questions … continue to occupy feminist scholars” (2002: 227), and indeed, they underpin many of the articles included in this special issue. However, the articles collected here in this special issue also move beyond these questions significantly in their consideration of the ways in which women’s written representations of travel can reshape our understandings of the gendered experience of the spaces of modernity, and thus make a vital contribution to both the cultural and literary history of the period.
Information Coping Strategies of Hajj Pilgrims
spiritual and/or religious identities by young Muslims (aged 18–35) in a post 9/11 environment, along with their media and technology practices at Hajj ( Caidi 2019 ; Caidi et al. 2018 ). Indeed, the ease of access and convenience of modern travels has