Search results

Purpose – The purpose of this research is to describe the Denpasar Festival event as a city branding program of Denpasar city. Through the Denpasar Festival event, we also want to give an idea of the city of Denpasar as a creative city.

Design/Methodology/Approach – This study uses a qualitative method. The data were obtained based on observations and interviews of the people involved in the Denpasar Festival Event. In addition, researchers also conducted data collection through the official website of the Denpasar city government.

Findings – In carrying out city branding of Denpasar city, the government routinely carries out the annual activities of Denpasar Festival. Denpasar Festival is a show of creative culture creativity of the people of Denpasar city, which is more inclusive in which people can enjoy and actively participate in displaying the results of their superior creations.

Originality/Value – Denpasar Festival Event can affect the city branding Denpasar city so that it can be used as an effective way in increasing public knowledge of city branding Bandung. Therefore, the event should be Denpasar Festival or other events to be maintained and even improved quality and quantity in every other event in the city of Denpasar.

This paper argues for an increased volume of references to Gabriel Tarde and Georg Simmel in the field of organization sociology. The text emphasizes the importance of these two sociologists in understanding the role of imperfection in organizing and the phenomena of fashion and imitation in contemporary organizations. Tarde’s theory challenged the antinomy between continuity and discontinuity, considering finite entities as cases of infinite processes and stable situations as transitory. Simmel’s theory of fashion explores the democratic and democratizing nature of fashion, which satisfies the demand for social adaptation and differentiation. They both saw fashion as a selection mechanism for organizational forms and managerial practices. Furthermore, referring to Tarde and Simmel can help counter the overemphasis on identity construction and the neglect of alterity in social sciences. The construction of identity often overlooks the inevitability of difference and alterity, which are essential aspects of collective projects. Lastly, this paper discusses Simmel’s concept of the stranger and its relevance in analyzing the experiences of foreigners and their potential advantages as “double strangers” in academia and society. The conclusion is that Tarde and Simmel’s contributions offer valuable insights for understanding the dynamics of management, organizing, and social interactions in contemporary organizations.

Pilgrimage is a special form of conscious travel – maybe even the most conscious one – and therefore, awareness is one part thereof. As a result of this quality, which is gaining importance in Western society, pilgrimage is currently experiencing a renaissance (but not just for religious or spiritual reasons). No other pilgrimage route can be compared to the Camino to Santiago de Compostela in terms of numbers of pilgrims, popularity and fascination, and with around half a million pilgrims, the city broke its record again in 2022. The focus of this essay is the following question: is there a ‘Destination Conscience’ in relation to the Camino, and if so, who creates and uses it, and does it change over time? In terms of methodology, existing scientific studies are re-analysed and the results of field studies by RWTH Aachen University evaluated, in order to examine the contributions made by various stakeholders (travellers, local population, tourism providers, institutions, etc.) to the development of a possible ‘Destination Conscience’ pilgrimage. Through personal interactions and cultural exchange, they develop common values and a common awareness. On the other hand, these different expectations and changing perspectives also lead to conflicts and misunderstandings. The example of the Camino shows that ‘Destination Conscience’ is not a state but a process, and change is an essential part of this quality.

Mobile dating apps are widely used in the queer community. Whether for sexual exploration or dating, mobile and geosocial dating apps facilitate connection. But they also bring attendant privacy risks. This chapter is based on original research about the ways gay and bisexual men navigate their privacy on geosocial dating apps geared toward the LGBTQI community. It argues that, contrary to the conventional wisdom that people who share semi-nude or nude photos do not care about their privacy, gay and bisexual users of geosocial dating apps care very much about their privacy and engage in complex, overlapping privacy navigation techniques when sharing photos. They share semi-nude and nude photos for a variety of reasons, but generally do so only after building organic trust with another person. Because trust can easily break down without supportive institutions, this chapter argues that law and design must help individuals protect their privacy on geosocial dating apps.

The notion of deeper experiences of Hindu devotees inspired by divine images and sacred places has roots in the historical past, going back to the Vedic period (ca. 2500 BCE), where we find rich literature on performances, rituals and merits of pilgrimages. Considered the bridge between human beings and divinities, the experiences received are the resultant ‘blissful fruit’ (phala) that helps the spiritual healing of pilgrims through awakening conscience and understanding the manifested meanings, symbolism, purposes and gains. This system can be viewed concerning the ‘texts’ (the mythology, ancient text and related narratives) and the ‘context’ (contemporality and living tradition). These rules and performances have regional perspectives of distinctions, but they also carry the sense of universality, i.e. locality (sthānic) and universality (sarvavyāpika) interfaces. The devout Hindus reflect their experiences in conception, perception, reception and co-sharedness – altogether making the wholistic network of belief systems, i.e. the religious wholes in Hindu society. This chapter deals with four aspects: the historical and cultural contexts, the meanings and merits received, the motives and the journey and interfacing experiences. The study is based on the experiential and questionnaire-based exposition and interviews of pilgrims at nine holy places during 2015–2019 on various festive occasions and is illustrated with ancient texts and treatises. The sacred cities included are Prayagraj, Varanasi, Gaya, Ayodhya, Vindhyachal, Ganga Sagar, Chitrakut, Mathura Vrindavana and Bodh Gaya.

Technology-facilitated violence against women (TFVW) is readily becoming a key site of analysis for feminist criminologists. The scholarship in this area has identified online sexual harassment, contact-based harassment, image-based abuse, and gender-based cyberhate – among others – as key manifestations of TFVW. It has also unpacked the legal strategies available to women seeking formal justice outcomes. However, much of the existing empirical scholarship has been produced within countries like the United States, United Kingdom, and Australia, and there has been limited research on this phenomenon within South East Asia. As such, this chapter maps how technology is shaping Singaporean women's experiences of gendered, sexual, and domestic violence. To do so, it draws upon findings from a research project which examined TFVW in Singapore by utilizing semistructured interviews with frontline workers in the fields of domestic and sexual violence and LGBT services. Drawing from Dragiewicz et al.’s (2018) work on technology-facilitated coercive control (TFCC), I argue that victims-survivors of dating, domestic, and family violence need to be provided with support that is TFCC informed and technically guided. I also suggest that further research is needed to fully understand the prevalence and nature of TFVW in the Singaporean context.

Perpetrators of technology-facilitated gender-based violence are taking advantage of increasingly automated and sophisticated privacy-invasive tools to carry out their abuse. Whether this be monitoring movements through stalkerware, using drones to nonconsensually film or harass, or manipulating and distributing intimate images online such as deepfakes and creepshots, invasions of privacy have become a significant form of gender-based violence. Accordingly, our normative and legal concepts of privacy must evolve to counter the harms arising from this misuse of new technology. Canada's Supreme Court recently addressed technology-facilitated violations of privacy in the context of voyeurism in R v Jarvis (2019) . The discussion of privacy in this decision appears to be a good first step toward a more equitable conceptualization of privacy protection. Building on existing privacy theories, this chapter examines what the reasoning in Jarvis might mean for “reasonable expectations of privacy” in other areas of law, and how this concept might be interpreted in response to gender-based technology-facilitated violence. The authors argue the courts in Canada and elsewhere must take the analysis in Jarvis further to fully realize a notion of privacy that protects the autonomy, dignity, and liberty of all.