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Tourism in Coimbra today is influenced by the fact that the Univer(s)city was distinguished as a World Heritage Site in 2013. The number of visits has grown very significantly in recent years, but the diversification of the tourist offer is still weak and unable to take advantage of existing resources. This paper aims to present genealogy tourism as an alternative urban cultural tourism in Coimbra.

Methodology involved mapping the Jewish culture elements in the city of Coimbra, and a route was outlined and proposed.

Genealogy tourism resources are identified in the historic centre of the city. These alternative spaces need urban rehabilitation and (re)functionalisation, which allowed the authors to rethink tourism in Coimbra. They are the motivation to visit for all urban cultural tourists, especially Israelis/Jews, and provide contact with places where the experiences of ancestors combine with the history and memory of places, with recent discoveries and the elements of Jewish culture in the city.

It is concluded that the quantity, diversity, authenticity and singularity of the heritage resources that bear witness to the Jewish presence in Coimbra are sufficient assets to create a route, to enrich the tourist experience in the city and to include the destination in the Sephardic routes.

The purpose of this article is to aid conceptualization of social well-being at work by identifying its components in a contemporary office context, so adequate measures can be developed to monitor social well-being and to assess the impact of interventions in the workplace.

This study used existing interview data from recent post-occupancy evaluations of two large activity-based flexible offices in the Dutch public sector. Data-driven concept mapping of 182 different employees' statements on social aspects of well-being was used to find communalities in their perceptions.

From the data 14 key concepts emerged referring to employees' social needs, reactions to (anti-)social behaviour of others and perceived social affordances of the work environment. Contrary to established theory, social well-being appeared to be a context-bound phenomenon, including components of both short-term hedonic and long-term eudaimonic well-being.

The findings serve as an inductive source for the further development of adequate measures of social well-being at work. Limitations concern the specific (cultural) setting of the cases and the use of existing data.

Preliminary suggestions for fostering social well-being include change management, participatory design, being alert of the identified risks of activity-based offices and supporting privacy regulation, identity marking and a sense of community, as well as a diversity of informal face-to-face interactions balanced with quiet spaces.

This article contributes to the conceptualization of social well-being in contemporary offices by discussing established social well-being theory and analysing real-world data, using a method novel to management research.

The purpose of this paper is to examine the potential of cultural centres to be spaces that foster interaction between tourists and locals, and thereby meet the demands of new cultural tourists. This is done through conducting a case study of Katuaq Cultural Centre in Nuuk, Greenland. Combining theories of cultural contact and placemaking, the paper analyses how locals and tourists make use of and experience the centre. The paper then goes on to conduct a broader discussion about how future placemaking in tourism can respond to the emerging demands of cultural Arctic tourists, and to suggest ways to encourage positive interaction on both a local community level and a resident-visitor level.

A series of anthropological research methods were used, including participant observation in the cultural centre itself, and informal and semi-structured interviews with relevant stakeholders.

Concluding that, from multiple perspectives, Katuaq fails to perform as a “centre of culture”, the study offers innovative insights into how cultural centres can be operated more inclusively in the future, as spaces in which members of different cultural groups can achieve positive interaction. It is argued that the future of successful and fulfilling cultural tourism offerings in the Arctic lies at the intersection of tourism and leisure studies.

The originality of this paper lies first in its deepening of the academic discussion of cultural centres. Second, and on a broader level, the paper identifies an emerging trend of “community–tourism spaces” as cultural tourism offerings, and provides some insights into the conflicts experienced in these kinds of spaces, as well as some suggestions as to how further research on these spaces should continue.

This study explores the social conditions for sustainability practices, addressing the processes whereby associational gardening practices in a highly segregated context may or may not create connections and capacities across urban social divides.

Based on organizational ethnographic fieldwork, the article explores urban gardens as potential meeting places in a segregated city, Gothenburg, focusing on collectively organized gardening projects in different socioeconomic and socio-spatial settings.

The study identifies the unintentional encounters embedded in the immaterial act of gardening, that is, digging, planting and actual gardening practices regardless of the harvest. Such practices were found to be important for social sustainability practices beyond the continuous reproduction of silos, at least in multicultural settings. Nevertheless, many urban gardeners create a green living room for themselves and their neighbours, and engagement with those outside their silos often becomes more of a symbolic act of global solidarity, especially in more culturally homogeneous areas.

The article fills a gap in the research by focusing on the social conditions for sustainability practices in urban segregated areas. By showing how gardening practices often reproduce cultural similarity, the study highlights the importance of revealing practices and places that facilitate unintentional social “bonus” interactions that nonetheless occur in two of the gardening environments studied. Unintentional encounters are identified as important dimensions of social sustainability practices.

While there is anecdotal evidence that internationally mobile workers often form isolated nation-based communities or “expatriate bubbles,” previous academic scholarship on the expatriate communities and their subjective boundaries is limited. The primary purpose of this article is to advance the theoretical or conceptual understanding of expatriate communities as bubbles.

As developed by Lamont and Molnár (2002), the theory of symbolic boundaries is applied and set to scrutinize the production and maintenance of insulated expatriate communities. Empirically, an ethnographic study of a community of Finnish expatriates in a Southeast Asian country is undertaken to describe how symbolic boundaries are constructed.

The main theoretical implication of the paper is the recognition that expatriates themselves are involved in creating the “bubble.” The boundaries separating the national expatriate community are not externally imposed but can be viewed as consequences of the active boundary work of the expatriates. The empirical study demonstrates how the Finnish expatriates negotiated the symbolic boundaries of their community, drawing on cultural, moral and spatial modalities in different levels of boundary work.

There need to be more systematic attempts to develop a theoretically grounded understanding of insulated expatriate communities and their boundaries. This article contributes to the sociological conceptualization of expatriate bubbles by utilizing the symbolic boundary approach, which adds perspective to the embryonic theory of the subjective boundaries of expatriate communities. The multiplicity of different types of symbolic boundaries and their modalities suggests that an expatriate bubble is rarely a finished state or structure.

This article explores how public librarians understand and perform the democratic mission of public libraries in times of political and social turbulence and critically discusses the idea of public libraries as meeting places.

Five group interviews conducted with public librarians in southern Sweden are analyzed using a typology of four perspectives on democracy.

Two perspectives on democracy are commonly represented: social-liberal democracy, focusing on libraries as promoters of equality and deliberative democracy, focusing on the library as a place for rational deliberation. Two professional dilemmas in particular present challenges to librarians: how to handle undemocratic voices and how to be a library for all.

The analysis points to a need for rethinking the idea of the meeting place and offers a rare example of an empirically based argument for the benefits of plural agonistics for analyzing and strengthening the democratic role of public libraries.

Place-based community events fulfil important functions, internally and externally. They provide opportunities for people from diverse communities and cultures to encounter each other, to participate in pleasurable activities in convivial settings and to develop mutual understanding. The purpose of this paper is to investigate the value of such events as a means of resisting or challenging the deleterious effects of territorial stigmatisation.

The authors explore two place-based community events in areas that have been subject to territorial stigmatisation: Govanhill in Glasgow, Scotland, and South Dunedin, New Zealand. They draw on in-depth case study methods including observation and interviews with key local actors and employ inductive analysis to identify themes across the datasets.

The demonstrate how neighbourhood events in both Glasgow and Dunedin actively seek to address some of the deleterious outcomes of territorial stigmatisation by emphasising strength and asset-based discourses about the areas they reflect and represent. In their planning and organisation, both events play an important mediating role in building and empowering community, fostering intercultural encounters with difference and strengthening mutuality within their defined places. They make use of public and semi-public spaces to attract diverse groups while also increasing the visibility of marginalised populations through larger showcase events.

The empirical element focuses only on two events, one in Glasgow, Scotland (UK), and the other in South Dunedin (New Zealand). Data generated were wholly qualitative and do not provide quantitative evidence of “change” to material circumstances in either case study community.

Helps organisers think about how they need to better understand their communities if they are to attract diverse participation, including how they programme public and semi-public spaces.

Place-based community events have significant value to neighbourhoods, and they need to be resourced effectively if they are to sustain the benefits they produce. These events provide an opportunity for diverse communities to encounter each other and celebrate what they share rather than what divides them.

This paper is the first to examine how place-based community events help resist narratives of territorial stigmatisation, which produce negative representations about people and their environments. The paper draws on ethnographic insights generated over time rather than a one-off snapshot which undermines some events research.

The purpose of this paper is to examine the politics involved in local struggles against forestry extractivism. The forestry sector is dependent on vast areas of land for tree plantations. This creates deep-rooted conflicts between global corporations that seek access to natural resources and locals whose way of life requires the use of the same land.

This study draws on a political ontology frame of reference and storytelling methodology to build on testimonies of three small-scale farmers who actively seek to resist forestry plantations next to their land in rural Uruguay. The stories reveal the impossibilities they face when raising claims in the public political sphere and how they lack the means to organise strong collective resistance.

One of the testimonies reveals how the farmers engage in a form of “politics of place” (Escobar, 2001, 2008) to counter the power of the proponents of forestry and the further expansion of plantations. This form of politics strengthens and politicises the ontological difference between extractive and non-extractive worlds. The farmers seek to build new imaginations of rural living and sustainable futures without the presence of extractive corporations. They fulfil this aim by designing community projects that aim to revitalise ancient indigenous legends, set up agro-ecological farms, and teach schoolchildren about the environment.

The struggles of the farmers indicate the territorial transformations involved in (un)making (non)extractive places and the need to expand the analysis of the politics involved in struggles against extractivism beyond social struggles.