tales of South Seas paradise, but Ross’s depictions undoubtedly re-oriented appraisals of this space through a strategy combining—or recalling—colonial desire and contemporary geopolitics in popular form. Ross was most invested in shifting the
Austro-German Filmmaker, Bestselling Author, and Journalist Colin Ross Discovers Australia
Construction of the United States and New York in 1950s and 1960s Czech Travel Writing
Early postwar Czech travel writing was mainly concerned with representations of countries from the newly emerging Soviet Bloc and former European colonies in the developing world. In this way, travel writing played a role in nation building and the creation of new cultural identity. However, following the slow process of political liberalization, the United States became an increasingly visible feature of travel narratives, concomitant with interest and reception of American literature in the second half of the 1950s and throughout the 1960s. While focusing on the analysis of space and articulation of the identities of travelers/narrators, this article tracks the re-emergence of the image of the United States in various types of travel narratives in order to depict a trajectory from the representation of a strictly bipolar world in political reportage from the early 1950s, to its subversion in the travel writing of the 1960s.
Production of Intersubjectivity among the Central Kalahari San
The |Gui and ||Gana, two groups of San, have made extensive use of the central part of the Kalahari Desert, though they were recently resettled outside their previous living area. Since relocation, their rich ecological knowledge has not served them well. Even in this situation, they still show a keen perception regarding the ground conditions: for avoiding obstacles as well as for assessing animal signs in the bushveld. This study explores how they deployed these kinds of knowledge by cleverly using various resources in the environment. My analysis shows that the skills required to find a path between hurdles on the land are closely associated with those used to perceive animal signs. I have documented, in detail, interactions among my informants; and shown how they arrive at a mutual understanding about the land and its signs, and that the presence of outsiders within these interactions encourages the |Gui and ||Gana to formulate their knowledge more explicitly. In these ways, folk knowledge becomes “known” to various participants. Their prediction becomes inseparable from their memory; their selves become involved with the land.
(Dis)covering the Victorian City
David W. Chapman
thousand feet of ground space under the elliptical roof were filled with the best garden soils, varied according to the need of each of the plants. … A set of winding steps led up to a light wrought-iron gallery and platform, from which a visitor could
Travel Tales of Captivity in Rabbinic Literature
Although travel narratives are notoriously difficult to define, they all concern the crossing of some sort of boundary; “an encounter between self and other that is brought about by a movement through space” ( Thompson 2011: 10 ). Now borders, as
Tourism, Travel Journalism, and the Construction of a Modern National Identity in Sweden
Tourism research has analyzed how modern nations are marketed to attract tourists from abroad and how domestic tourism has been used in the construction of national identities. Less attention has been given to the construction of outbound tourism as a central aspect of how a nation becomes modern. The following article studies Swedish travel journalism in the 1930s, when older forms of masculine colonial travel shared space with modern tourism trips. Even though few Swedes could travel abroad, tourism, both domestic and outbound, was vividly discussed as an established practice. To travel was practically a duty and something that would make the Swedes healthy, modern, and worldly. It would also foster proper national sentiments. The ideal of a warm but not chauvinistic celebration of one’s own country is a common Swedish position in relation to the world.
Lourdes Zamanillo Tamborrel, Joseph M. Cheer, Jeet Dogra, Irina Herrschner, David Wills, and Petra Kavrečič
Siobhan Carroll, An Empire of Air and Water: Uncolonizable Space in the British Imagination, 1750–1850 (Philadelphia: University of Pennsylvania Press, 2015), 290 pp., ISBN 9780812246780, $59.95 (Cloth).
Ann Brigham, American Road Narratives: Reimagining Mobility in Literature and Film (Charlottesville: University of Virginia Press, 2015), x + 262 pp., ISBN 978-0-8139-3750-2, US $29.50 (paperback).
Sue Beeton, Film-Induced Tourism, 2nd ed. (Bristol: Channel View Publications, 2016), xxv + 311 pp., ISBN: 9781845415853, $40.00 (paperback).
Michael Carroll, Greece: A Literary Guide for Travellers (London: I. B. Tauris, 2017), xiv + 290 pp. ISBN: 978-1-78453-380-9, £16.99 (hardcover).
John Eade and Mario Katić (eds.), Military Pilgrimage and Battlefield Tourism: Commemorating the Dead (London: Routledge, Taylor and Francis Group, 2017), xxi + 164 pp., ISBN: 9781472483621, $140 (hardcover).
Perspectives on the Economic Revitalization of Lower Manhattan
The 9/11 attacks claimed the lives of thousands of New Yorkers and also devastated the economy in Lower Manhattan. Many local businesses and restaurants were forced to close, and thousands of residents were displaced from their homes. For more than a decade, the neighborhoods surrounding the World Trade Center site struggled to stay afloat economically. However, recent years have witnessed the revitalization of this area as developers have built new office and retail spaces as well as museums and memorials that attract visitors from around the globe. Drawing from fieldwork conducted between 2010 and 2017, this article analyzes the significance of these rapid economic developments for individuals who were personally affected by the attacks. Some persons condemned the changes as immoral, believing that money and respectful remembrance cannot coexist. Others viewed the revitalization as redemptive, the product of the communitas that had united citizens after the tragedy.
Focusing on the aesthetic, moral, and affective economies of one-day multisite pilgrimage tours of Indian-Jewish Israelis to the tombs of tzaddikim (“righteous persons”) as well as venerated sites of biblical figures in Israel, the article explores how the neoliberal idea of entrepreneurial competitiveness assists in mobilizing and sustaining culturally valued moral and aesthetic inclinations. Furthermore, it foregrounds the “multisensoriality” of religiously defined practice, emotion, and belief and their role in the production of an Indian-Jewish ambiance and the narratives that it elicits. Clearly, throughout their pilgrimage, Indian-Jewish Israelis carve out their own spaces in which they author the sacred sites and cultural landscapes that they visit through aesthetic engagement, embodied ritual, and, more generally, sensory enactment. However, in order to achieve the desired ambiance, Indian-Jewish pilgrims must to some extent become entrepreneurs or consumers in Israel’s flourishing market of folk veneration both with regard to homegrown and imported saintly Jewish figures.
Pilgrim Economies, Tourists, and Local Communities in Global Tokyo
This article intends to analyze the emergence of new subjectivities and economic discourses, and the semiotic construction of sacred places in global Tokyo as inventively constituted within the popular urban pilgrimage routes of the Seven Lucky Gods (shichifukujin). While a specific neoliberal discourse in Japan linked to tourism and the media has promoted the reinvention of traditional pilgrimage sites as New Age “power spots” informed by novel forms of temporality and subjectivity, urban communities living in those places, with their specific concerns and problems related to the local neighborhoods, often generate pilgrimage spaces that are radically different from those of the “neoliberal pilgrims.” I will thus argue that the pilgrimage of the Seven Lucky Gods emerges as a double discourse through which religious institutions and urban collectives semiotically assemble themselves not only by rebranding older sites as neoliberal power spots through media and tourism practices, but also by creatively producing hybrid subjectivities, sacred places, and alternative ontologies that are set apart from neoliberal economies.