Community-Based Tourism and Political Communitarianism in Prainha do Canto Verde, Brazil
by Francisco Javier Ullán de la Rosa, Antonio Aledo Tur, and Hugo García Andreu
Showing posts with label Tourism. Show all posts
Showing posts with label Tourism. Show all posts
August 12, 2019
Abstract, Community-Based Tourism and Political Communitarianism in Prainha do Canto Verde, Brazil
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Community-Based Tourism and Political Communitarianism in Prainha do Canto Verde, Brazil
by Francisco Javier Ullán de la Rosa, Antonio Aledo Tur, and Hugo García Andreu
Community-based tourism is advocated by indigenous organizations and leftist actors throughout Latin America as a tool for furthering their political and cultural agenda. The ideological biases and structural weaknesses of this model become apparent in a case study of the fishing village of Prainha do Canto Verde, Brazil. The communitarian agenda currently being implemented by means of the community-based tourism project in Prainha is based upon an ideological construct and being imposed through political engineering upon what is simply a local segment of Brazilian rural society. As a result, it is encountering strong resistance. There is also structural tension between the inevitable sociocultural change caused by the development of tourism and the rigidity and essentialism of a community-based tourism model offering a “traditional way of life” as a touristic product. The model is ultimately conflictual and unstable, and there is serious doubt about its long-term sustainability.
Community-Based Tourism and Political Communitarianism in Prainha do Canto Verde, Brazil
by Francisco Javier Ullán de la Rosa, Antonio Aledo Tur, and Hugo García Andreu
November 17, 2016
Book, Economic Life of Mexican Beach Vendors: Acapulco, Puerto Vallarta, and Cabo San Lucas
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Economic Life of Mexican Beach Vendors: Acapulco, Puerto Vallarta, and Cabo San Lucas
by Tamar Diana Wilson
by Tamar Diana Wilson
Economic Life of Mexican Beach Vendors: Acapulco, Puerto Vallarta, and Cabo San Lucas is based on interviews with 82 men and 84 women who vend their wares on beaches in three Mexican tourist centers. Assuming that some people may actively choose self-employment in the informal or semi-informal economy, the employment and educational aspirations of the vendors and their levels of satisfaction with their work are explored. Most of the vendors had other family members who were also vendors, and 75 (45.2 percent) had 5 or more family members who vended, most usually on Mexican beaches. The vendors are aware of the forces of globalization (though they do not express these forces in those words), as revealed by their responses to questions as to how the current world economic recession has affected them. The beach vendors live in essentially segregated neighborhoods that can be considered apartheid-like, far from the tourist zones.
Most of the vendors or their parents are rural-to-urban migrants and cross ethnic, linguistic, and economic borders as they migrate to and work in what have been called transnational social spaces. Of the vendors interviewed, 82 (49.4 percent) speak an indigenous language, and of these, 60 (73.2 percent) speak Nahuatl. The majority are from the state of Guerrero, but there were also Zapotec-speakers from Oaxaca. Both indigenous and non-indigenous women take part in beach vending. They are often wives, daughters, or sisters of male beach vendors, and they may be single, married, living in free union, or widowed. Their income is often of central importance to the household economy. This monograph aims to bring their stories to tourists and to scholars and students of tourism development and /or the informal or semi-informal economy in Mexican tourist centers.
October 20, 2016
Book, The Tourism Encounter: Fashioning Latin American Nations and Histories by Florence Babb
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The Tourism Encounter: Fashioning Latin American Nations and Histories
by Florence Babb
by Florence Babb
In recent decades, several Latin American nations have experienced political transitions that have caused a decline in tourism. In spite of—or even because of—that history, these areas are again becoming popular destinations. This work reveals that in post-conflict nations, tourism often takes up where social transformation leaves off and sometimes benefits from formerly off-limits status.
Comparing cases in Cuba, Mexico, Nicaragua, and Peru, Babb shows how tourism is a major force in remaking transitional nations. While tourism touts scenic beauty and colonial charm, it also capitalizes on the desire for a brush with recent revolutionary history. In the process, selective histories are promoted and nations remade. This work presents the diverse stories of those linked to the trade and reveals how interpretations of the past and desires for the future coincide and collide in the global marketplace of tourism.
Comparing cases in Cuba, Mexico, Nicaragua, and Peru, Babb shows how tourism is a major force in remaking transitional nations. While tourism touts scenic beauty and colonial charm, it also capitalizes on the desire for a brush with recent revolutionary history. In the process, selective histories are promoted and nations remade. This work presents the diverse stories of those linked to the trade and reveals how interpretations of the past and desires for the future coincide and collide in the global marketplace of tourism.
June 8, 2016
Abstract, "The Antidote to Wall Street?: Cultural and Economic Mobilizations of Afro-Cuban Religions" by Jalane D. Schmidt
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The Antidote to Wall Street?: Cultural and Economic Mobilizations of Afro-Cuban Religions
by Jalane D. Schmidt
When revolutionary Cuba’s governmental cultural policy apparatus cast Afro-Cuban religions as “folklore,” certain religious forms, especially Santería, gained visibility in scholarly investigations, publications, documentary films, and state-sponsored cultural programming. Since the 1990s these discursive treatments of Santería have been monetized by the Cuban tourism industry and state-owned manufacturers and repackaged as merchandise that garners the attention and revenues of Cuban consumers and international visitors. This “ethno-business” produces a paradox: Afro-Cuban popular religions—long admired by the nation’s intellectual and artistic avant-garde as subaltern cultural rebuttals of dominant Cuban bourgeois opinion and U.S. economic pressures alike—are now promoted and consumed in a manner that conforms to neoliberal logic. The Cuban state confronts the challenges of late socialism with the methods of late capitalism. To some extent, the commodification of Afro-Cuban religions acts to fortify and extend revolutionary cultural policy.
by Jalane D. Schmidt
When revolutionary Cuba’s governmental cultural policy apparatus cast Afro-Cuban religions as “folklore,” certain religious forms, especially Santería, gained visibility in scholarly investigations, publications, documentary films, and state-sponsored cultural programming. Since the 1990s these discursive treatments of Santería have been monetized by the Cuban tourism industry and state-owned manufacturers and repackaged as merchandise that garners the attention and revenues of Cuban consumers and international visitors. This “ethno-business” produces a paradox: Afro-Cuban popular religions—long admired by the nation’s intellectual and artistic avant-garde as subaltern cultural rebuttals of dominant Cuban bourgeois opinion and U.S. economic pressures alike—are now promoted and consumed in a manner that conforms to neoliberal logic. The Cuban state confronts the challenges of late socialism with the methods of late capitalism. To some extent, the commodification of Afro-Cuban religions acts to fortify and extend revolutionary cultural policy.
May 11, 2016
Abstract, "The Antidote to Wall Street?: Cultural and Economic Mobilizations of Afro-Cuban Religions" by Jalane D. Schmidt
:::::: Abstract ::::::
The Antidote to Wall Street?: Cultural and Economic Mobilizations of Afro-Cuban Religions
by Jalane D. Schmidt
When revolutionary Cuba’s governmental cultural policy apparatus cast Afro-Cuban religions as “folklore,” certain religious forms, especially Santería, gained visibility in scholarly investigations, publications, documentary films, and state-sponsored cultural programming. Since the 1990s these discursive treatments of Santería have been monetized by the Cuban tourism industry and state-owned manufacturers and repackaged as merchandise that garners the attention and revenues of Cuban consumers and international visitors. This “ethno-business” produces a paradox: Afro-Cuban popular religions—long admired by the nation’s intellectual and artistic avant-garde as subaltern cultural rebuttals of dominant Cuban bourgeois opinion and U.S. economic pressures alike—are now promoted and consumed in a manner that conforms to neoliberal logic. The Cuban state confronts the challenges of late socialism with the methods of late capitalism. To some extent, the commodification of Afro-Cuban religions acts to fortify and extend revolutionary cultural policy.
by Jalane D. Schmidt
When revolutionary Cuba’s governmental cultural policy apparatus cast Afro-Cuban religions as “folklore,” certain religious forms, especially Santería, gained visibility in scholarly investigations, publications, documentary films, and state-sponsored cultural programming. Since the 1990s these discursive treatments of Santería have been monetized by the Cuban tourism industry and state-owned manufacturers and repackaged as merchandise that garners the attention and revenues of Cuban consumers and international visitors. This “ethno-business” produces a paradox: Afro-Cuban popular religions—long admired by the nation’s intellectual and artistic avant-garde as subaltern cultural rebuttals of dominant Cuban bourgeois opinion and U.S. economic pressures alike—are now promoted and consumed in a manner that conforms to neoliberal logic. The Cuban state confronts the challenges of late socialism with the methods of late capitalism. To some extent, the commodification of Afro-Cuban religions acts to fortify and extend revolutionary cultural policy.
November 2, 2015
Abstract, Tourism and Political Choices of Indigenous Populations in Yucatán by Heather Hawn and Jennifer Tison
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by Heather Hawn and Jennifer Tison
Anthropologists and other social scientists have traditionally decried the effects of tourism on exotic cultures, but contemporary research reveals that this growing resource is being utilized by rational actors to achieve political and social gains. Study of the effects of tourism on the political choices of Maya in Yucatán suggests that tourism helps indigenous actors negotiate favorable terms with state and private actors. Further, the presence of tourists reorganizes the costs and benefits of behaviors such as protests or land invasions. Thus this extrainstitutional behavior is more prevalent in the largest tourist areas (Cancún, Mérida, and Chichén Itzá) and covert behaviors such as pilfering and sick-outs in nontourist areas.
Anthropologists and other social scientists have traditionally decried the effects of tourism on exotic cultures, but contemporary research reveals that this growing resource is being utilized by rational actors to achieve political and social gains. Study of the effects of tourism on the political choices of Maya in Yucatán suggests that tourism helps indigenous actors negotiate favorable terms with state and private actors. Further, the presence of tourists reorganizes the costs and benefits of behaviors such as protests or land invasions. Thus this extrainstitutional behavior is more prevalent in the largest tourist areas (Cancún, Mérida, and Chichén Itzá) and covert behaviors such as pilfering and sick-outs in nontourist areas.
October 2, 2015
Abstract, Chronicle of a Dispossession Foretold: Tourist Development on Mexico’s Pacific Coast by María Veronica Ibarra García and Circe Badillo Salas
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by María Veronica Ibarra García and Circe Badillo Salas
The production of a tourist space on the Bahía de Banderas, on Mexico’s Pacific coast, has required converting the land, the river, and the bay into private property, dispossessing the citizenry of its access to them and interfering with the right of free transit. The production of this unequal and exclusive space demonstrates the absence of democracy in spatial production and the defenselessness of the citizenry in the face of the neoliberal project.
The production of a tourist space on the Bahía de Banderas, on Mexico’s Pacific coast, has required converting the land, the river, and the bay into private property, dispossessing the citizenry of its access to them and interfering with the right of free transit. The production of this unequal and exclusive space demonstrates the absence of democracy in spatial production and the defenselessness of the citizenry in the face of the neoliberal project.
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