Sicily and Malta, Jeremy became involved in developing a comparative anthropology of the Mediterranean region of which he was a leading advocate in the 1970s and 1980s but about which he had second thoughts at the time he was working on his collection of
Tourists, Truth, and the Insouciance of Souvenirs
-distance family driving holiday ( White 2005 ), from the 1950s to the 1980s, when the Hume Highway offered the cheapest and most convenient means of traveling between Sydney and Melbourne. As the long family car trip lost much of its appeal and as domestic
Donald H. Holly Jr.
share a common ancestor—the inquisitive tourist ( see Crick 1995 ; Frankland 1999: 71 ). Ethnographic writing has been subject to close reading since at least the postmodern turn in the field in the 1980s ( see Bruner 1986 ; Clifford 1988 ; Clifford
(Dis)covering the Victorian City
David W. Chapman
may continue to exist in memory—we instruct our friends to “turn left where the old Holiday Inn used to be.” We recognize the effect of time on the city—the urban sprawl of the 1960s and 1970s, the revitalization of the city center in the 1980s and
(Dis) Uniting the Kingdom on Holiday
on the outskirts of London, within the ring of the M25 motorway. Therefore, to refer to the imagined division as north of Watford is misleading, as this misses areas of the southeast of England. As Shields goes on to note, citing a 1980s article in
Narrative and the Sacralisation of Mormon Historical Sites
Hildi J. Mitchell
Since the 1980s, the anthropology of pilgrimage has moved away from its traditional focus on the exoticisms of non-Christian pilgrimage (e.g. Karve 1962; Rabinow 1975; Gold 1988) towards an analysis of pilgrimage in more familiar settings (e.g. Coleman and Elsner 1998). Partly as a result of this shift of ethnographic focus, recent anthropology of pilgrimage has also been marked by a shift of emphasis from a broadly structuralist approach informed by the influential work of Victor Turner (e.g. Turner and Turner 1978) towards a concern with the heterogeneity of the pilgrimage experience.
Tintin's Journeys as an Original Form of Travel Writing
Loïc Loykie Lominé
Georges Rémi (better known as Hergé, a pseudonym made up of his two initials: R G) died in 1983, having made a name as the father of the modern cartoon strip in Western Europe, notably thanks to 23 books narrating the adventures of a betufted boy reporter called Tintin. Tintinology (literally and unambiguously: the study of Tintin) started to develop in the mid-1980s as a small-scale, possibly amusing, area of scholarship – yet one where an increasing number of academics have analysed Tintin and his stories in the light of the most serious intellectual theories, from psychoanalysis (David 1994; Peeters 1984; Tisseron 1985, 1990, 1993) to semiology (Floch 2002) via cultural studies (Masson 1989; Baetens 1990; Bonfand and Marion 1996 ; Tomasi and Deligne 1998). The critical literature on Tintin is expanding alongside the literature on Hergé himself (Tisseron 1987; Smolderen and Sterckx 1988; Ajame 1991; Assouline 1996; Serres 2000; Peeters 2002; Sadoul 2003). This article contributes to this body of Tintin meta-literature by focusing on the way Tintin travelled around the world, from China (The Blue Lotus) to Peru (Prisoners of the Sun) and from Egypt (Cigars of the Pharaoh) to the Arctic Ocean (The Shooting Star).
Competing Forms of Knowledge in Rachel's Tomb in Tiberias
and according to its foundation inscription, which was removed during the 1980s to a nearby museum, the patron was a high ranking official in the Mamluk Sultanate within the Syrian administration ( Mayer 1932: 39–40 ). The shrine is dedicated to
Subjectification in Pilgrimage to the Iran-Iraq War Battlefields in Contemporary Iran
. Without the material traces of warfare or border controls, would visitors even recognize the landscapes as battlefields? Are these strongholds and trenches recently made and part of RN tours’ installations or traces left from the 1980s? Frame Three
French state and citizens by those often described as “Islamists” began during the 1980s, mainly in cities and towns, including Paris, Toulouse, Tours, Nice, and Montauban. Until 2016, the only attacks on religious targets had involved an assault on those