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In Encounters across Difference, Natalia Bloch examines tourism encounters in the informal sector in India and their potential to empower subaltern communities. Drawing from ethnographic evidence in Hampi and Dharamshala, Bloch explores the potential of tourism to promote political engagement, volunteering, sponsorship, local entrepreneurship, and women’s empowerment. Contrary to the frequent criticism of tourism to the Global South as a colonial practice, Bloch argues that workers and small entrepreneurs in displaced communities see tourists as allies in their political struggles and, on a more individual level, as an opportunity to build better lives. For more information, check out A Conversation with Natalia Bloch, author of Encounters across Difference: Tourism and Overcoming Subalternity in India.
Based on a detailed ethnography, this book explores the promises and expectations of tourism in Cuba, drawing attention to the challenges that tourists and local people face in establishing meaningful connections with each other. Notions of informal encounter and relational idiom illuminate ambiguous experiences of tourism harassment, economic transactions, hospitality, friendship, and festive and sexual relationships. Comparing these various connections, the author shows the potential of touristic encounters to redefine their moral foundations, power dynamics, and implications, offering new insights into how contemporary relationships across difference and inequality are imagined and understood.
A collection of 74 brief conversations between an American and people from other cultures.
Cross-Cultural Encounters in Modern World History explores cultural contact as an agent of change. It takes an encounters approach to world history since 1500, rather than a political one, to reveal different perspectives and experiences as well as key patterns and transformations. It studies the spaces between cultures historically to help us transcend human differences today in a rapidly globalizing world. The text focuses on first encounters that suggest long-term developments and particularly significant encounters that have changed the direction of world history. Because of the complexities of these encounters, the author takes a user-friendly approach to keep the text accessible to students with varying backgrounds in history.
This book explores a particular genre of intervention into cultural difference, used across the globe. Organised cultural encounters is an umbrella concept referring to face-to-face encounters that are organised across a wide variety of social arenas in order to manage and/or transform problems perceived to stem from cultural difference. The authors base their focus on empirical contexts either located in Denmark or related to a Danish organisation, investigating interfaith work, training sessions in diversity management, volunteer tourism, a youth diversity project called the Cultural Encounters Ambassadors, and a community dance project. Through different theoretical approaches, and careful analyses of the micro-level practices occurring within the time-space of specific encounters, Galal and Hvenegård-Lassen demonstrate how both the interactions and their outcomes are considerably more complex – and contradictory – than evaluative and instrumental accounts of success or failure may capture. This book will provide a valuable resource for practitioners and scholars of intercultural relations working in the fields of cultural geography, anthropology, cultural studies, and migration studies.
Through a series of 74 "dialogues" and one-page analyses, this practical guide comes as close as you can get on the printed page to actually experiencing cultural difference. Updated with a new introduction and chapter How much culture lurks in common conversation? According to Craig Storti, so much that many of our most common, seemingly innocent exchanges-in social settings, on the job, in the world of business-are cultural minefields waiting to explode. These explosions-cultural misunderstandings-can cause confusion, irritation, even alienation. At the workplace and in the world of business these explosions undermine communication, threaten important relationships, and cost a great deal of time and money; away from work, they strain, even endanger, personal relations. Cross-Cultural Dialogues is a collection of brief conversation (4-8 lines) between an American and someone from another country and culture. Short as each dialogue is, it has buried within it at least one, and usually several breaches of cultural norms which the reader is challenged to figure out. And a challenge it is: the exchanges are so brief and innocuous that even the wariest among us are sandbagged by the dialogue's hidden subtleties. Ten cultures are represented by the non-Americans in the dialogues: Arab/Middle Eastern, British, Chinese, French, German, Hispanic, Indian, Japanese, Mediterranean/European, and Russian, and the dialogues are grouped according to the setting in which they occur: social, workplace, and business. Whether you're a learner, trainer, educator, or an armchair interculturalist, you'll enjoy solving these cultural riddles-and increase your cultural awareness in the bargain.
Tasting Difference examines early modern discourses of racial, cultural, and religious difference that emerged in the wake of contact with foreign peoples and foreign foods from across the globe. Gitanjali Shahani reimagines the contact zone between Western Europe and the global South in culinary terms, emphasizing the gut rather than the gaze in colonial encounters. From household manuals that instructed English housewives how to use newly imported foodstuffs to "the spicèd Indian air" of A Midsummer Night's Dream, from the repurposing of Othello as an early modern pitchman for coffee in ballads to the performance of disgust in travel narratives, Shahani shows how early modern genres negotiated the allure and danger of foreign tastes. Turning maxims such as "We are what we eat" on their head, Shahani asks how did we (the colonized subjects) become what you (the colonizing subjects) eat? How did we become alternately the object of fear and appetite, loathing and craving? Shahani takes us back several centuries to the process by which food came to be inscribed with racial character and the racial other came to be marked as edible, showing how the racializing of food began in an era well before chicken tikka masala and Balti cuisine. Bringing into conversation critical paradigms in early modern studies, food studies, and postcolonial studies, she argues that it is in the writing on food and eating that we see among the earliest configurations of racial difference, and it is experienced both as a different taste and as a taste of difference.
Spanning Europe, Asia and the Pacific, Encounters with Emotions investigates experiences of face-to-face transcultural encounters from the seventeenth century to the present and the emotional dynamics that helped to shape them. Each of the case studies collected here investigates fascinating historiographical questions that arise from the study of emotion, from the strategies people have used to interpret and understand each other’s emotions to the roles that emotions have played in obstructing communication across cultural divides. Together, they explore the cultural aspects of nature as well as the bodily dimensions of nurture and trace the historical trajectories that shape our understandings of current cultural boundaries and effects of globalization.
This book makes an important contribution towards an understanding of citizenship as mediated by other collective, historically determined identities: of gender, ethnicity, class and national status. It brings together a group of prominent inetrenational scholars from moral philosophy, law, political science and sociology to offer a major reconceptualization of the idea of citizenship. The contributors demonstrate how the growing ambivalence of State sovereignty in the face of multinational capitalism and the absence of political accountability structures are complicit in the definitions of gendered citizenship. Against these, women's communal mobilization and politcal activisms are considered in terms of their power effects and political potentialities.
Reminders of death were everywhere in the New World, from the epidemics that devastated Indian populations and the mortality of slaves working the Caribbean sugar cane fields to the unfamiliar diseases that afflicted Europeans in the Chesapeake and West Indies. According to historian Erik R. Seeman, when Indians, Africans, and Europeans encountered one another, they could not ignore the similarities in their approaches to death. All of these groups believed in an afterlife to which the soul or spirit traveled after death. As a result all felt that corpses—the earthly vessels for the soul or spirit—should be treated with respect, and all mourned the dead with commemorative rituals. Seeman argues that deathways facilitated communication among peoples otherwise divided by language and custom. They observed, asked questions about, and sometimes even participated in their counterparts' rituals. At the same time, insofar as New World interactions were largely exploitative, the communication facilitated by parallel deathways was often used to influence or gain advantage over one's rivals. In Virginia, for example, John Smith used his knowledge of Powhatan deathways to impress the local Indians with his abilities as a healer as part of his campaign to demonstrate the superiority of English culture. Likewise, in the 1610-1614 war between Indians and English, the Powhatans mutilated English corpses because they knew this act would horrify their enemies. Told in a series of engrossing narratives, Death in the New World is a landmark study that offers a fresh perspective on the dynamics of cross-cultural encounters and their larger ramifications in the Atlantic world.