to by some locals as one’s ‘traveling spirit’), which departs ahead of its owner and arrives at the destination prior to the owner’s actual appearance. Djuluchen stays on hold until the owner arrives later on and ‘catches up’ with the djuluchen
Movement, Kinetic Distribution, and Personhood among Siberian Eveny
The Case of Young People Leaving Noril’sk and Dudinka
The number of school graduates of Noril’sk and Dudinka who have one clear potential mobility trajectory is 189 persons (62%). Twenty respondents (6.5%) seemed to be undecided, indicating more than one city as a possible destination (Moscow or St
A Conversation with Barbara Kirshenblatt-Gimblett
What was the first museum you remember visiting?
I was born in September 1942 during the war. My parents came from Poland. Three weeks after I was born, 6,500 Jews from my father’s hometown, Opatów (Apt, in Yiddish), 65% of the population, disappeared overnight. All but 500 were sent to the Treblinka death camp, and the rest to a forced labour camp. So I grew up in an immigrant neighbourhood in the immediate postwar years. I went through an ultra-Orthodox period (my parents were horrified). I became not only strictly kosher, but also I observed the Sabbath very strictly. That meant I could not ride, spend money, turn on the radio, write, tear paper . . . I could do almost nothing. Except . . . I could walk to the Royal Ontario Museum. . . . and I did. So this was before the era of helicopter parents. At the age of 10, 11, 12 years old, I would walk out of my house, through Queen’s Park, to the ROM, and that was my beloved childhood museum.
The Australian Town in Twentieth-Century Travel
and destinations of rural travel during the twentieth century. It suggests that rural travel can be best characterized by three key chronological shifts (or cycles): nature 1900–1930, modernity 1930–1960, and the past 1960–1990. This article
Myanmar migrant workers in Thailand
Steve Kwok-Leung Chan
migration towards Thailand, with emphasis on undocumented labor and trafficking in persons. As undocumented migrant workers outnumber their legal counterparts in the destination nation, it is a significant social phenomenon worthy of examination. One
Alienation and the American Scene in George William Curtis’s Lotus-Eating: A Summer Book
exploration of well-established East Coast tourist destinations. Curtis’s third book, Lotus-Eating: A Summer Book ( 1852 ), collected his Tribune letters into eleven sketches about several tourist attractions throughout New York and New England
Paul Robert Gilbert
, Bangladesh could compete as a destination for foreign direct investment, providing, as it did, an “inherent hedge” due to the extremely low cost of production for RMG firms (and, as many Board of Investment officials were keen to point out, having no
Pragmatic Use of Infrastructure and Reflexive Mobility of Evenkis and Dolgans
Vladimir N. Davydov
speed and distance. I have observed both in the Zabaikal’e region and the Taimyr Peninsula the accuracy with which local people anticipated the moment of arrival of their vehicle at their destination, while driving or sailing through familiar places
décrit le cadre de travail de Durkheim (à savoir les deux grandes bibliothèques qu’il a fréquentées à Paris), on passera à l’étude des corpus quant à leur répartition disciplinaire et à leur destination principale : le grand cours sur l’histoire de l
Danielle M. LaSusa
This article explores the Sartrean concept of the spirit of seriousness so as to better understand contemporary sightseeing tourism. Sartre's spirit of seriousness involves two central characteristics: the first understands values as transcendent, fixed objects, and the second—less acknowledged—understands material, physical objects as instantiating these transcendent values. I interpret the behavior of at least some contemporary tourists who travel to “mustsee” destinations as a subscription to both aspects of the spirit of seriousness and to a belief that the objects and destinations of tourist sites contain these transcendent, immutable values, such as “Art,” “Culture,” “Liberty,” etc. These “must-see” objects and destinations can thereby be understood to make “obligatory demands” of tourists, compelling them to visit. I argue that this serious mode of traveling to “must-see” sites is a form of Sartrean bad faith, as well as an evasion of the potential existential anguish that travel can evoke.