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I stood in a pile of putrefying rubbish refusing to move until somebody called the dog off. At the same time, trying (quickly) to decide on the ethical issues of throwing rocks at a research participant's dog. These, for me, are the practical realities of fieldwork. It's dusty, it's hot, it's Lima, Peru, and we have spent all afternoon climbing through the gravel hills of San Gabrielle, Villa Maria looking for people willing to participate in my research. The accents are from all over Peru and for some Spanish is as much their second language as it is mine. Some people have been busy, some asleep, all the people have been women – and there have been a lot of angry dogs. I feel a long way from the neat methodology written back in England, which certainly did not make any mention of aggressive dogs, let alone the ethics of dealing with them.

As tourism numbers continue to explode globally due to burgeoning middle class incomes in Asia as well as continually more fluid international communication technologies and transport, tourism scholars scramble to keep up with outmoded theory grounded in Western continental philosophy. A Western “traveler” often considers her/himself elite and even superior to mass tourists. “Travelers” seek alternative experiences in authentic spaces. In an effort to understand this market, tourism scholars have spent almost half of a century defining and characterizing the pursuit of authenticity; yet this scholarship has been homogeneously Western. In this chapter, we take a giant step back to question what provokes Western tourists to seek authenticity – and puzzle those who do not.

In this account of our long-term ethnographic investigation of the Burning Man Project, we examine the emergence of nomadic spirituality among the citizens of Black Rock City, Nevada. We describe this emergence as a reaction to consumers’ increasing dissatisfaction both with conventional religious denominations and with consumption as an existential ground of meaning. We provide an emic view of the pilgrimage experience at Black Rock City, from the perspective of participants in and organizers of the event. We propose a theory of the comedy of the commons to interpret the surface structure of the moment, and embed our deep structural interpretation of the nomadic spirituality of the phenomenon within the context of new religious movements (NRMs). In so doing, we shed new light on the topic of the sacred and profane in consumer experience.

This chapter briefly discusses an often overlooked impact of the loss of the Aral Sea, the social costs to the population in the surrounding areas. While much focus has been on the shrinkage of the Aral in the past half century, the story is much older and includes a diversity of people, ecosystems, and productive ways of living in a harsh climate. This chapter is an overview of how ecological parameters have influenced life for the local population in Karakalpakstan. The research is based on a short site visit and tests ideas for a longer project that will look at who is migrating for employment, based on what criteria, and the dynamics of that choice. Seminal writings about human activity around the Aral when it was full, along with recent reports on livelihoods, health, and migration patterns are reviewed. The chapter supports the idea that migration can be an adaptation to climate. Migration is overall a negative social sustainability indicator for Karakalpakstan.

Throughout the many decades of Bond films, 007’s patriotism is much assumed and never questioned. However, how does the English male spy display devotion to Queen and Country? James Bond is an invaluable source when questioning the attitudes towards patriotism and identity over the last 50 years. For example, is his display of manliness patriotic? More importantly, how has the exhibition of the subjective nature of patriotism adapted from an imperial to a more modern British identity? This chapter will examine how the actors who have depicted Bond have worked within the ever-changing British patriotic codes of these international movies.

This chapter uses ethnographic data to explore the embodied aspects of parkour’s practice and how traceurs move around and navigate the city. It draws upon a blend of non-representational theory and Lacanian psychoanalysis to explain the attraction to parkour’s intensely embodied, effective and risk-taking practice. It then looks at how the traceurs exist in the interstices of hyper-regulated urban spaces and develop an alternative cartography of the city, which is generated from their situated knowledge and the temporal rhythms and flows in the city centre’s consumer economy. It is argued that this alternative cartography constitutes a spatio-bodily transgression that violates the hyper-regulated city’s command for its subjects to be passive bodies who accept the dominant cartography of the city geared towards consumption.

In this chapter, I explore my autobiographical beginnings as a means of better understanding what brought me to the research I explore throughout this text. As Clandinin and Connelly as well as Clandinin and Caine suggested, examining our own stories along with the stories of our research participants is essential to understand the identity-making process. Autobiographical beginnings within narrative inquiry bring to the surface those factors influencing the researcher’s perspectives, thus locating the researcher within the inquiry as well as within a larger life context. The experience of metaphorically travelling back into the muskeg where I grew up in Northern Saskatchewan and then writing about it shaped the structure of my reflections on this inquiry into identity-making and curriculum making on the edges of community. In this chapter, I refer to the edges of community as a metaphorical space or spaces occupied by people positioned or constructed as marginalized from a dominant norm positioned or constructed as central to a community. I suggest a reframing of our understanding of spaces conventionally referred to as marginalized as well as contend that the notion of marginalization, itself, is a metaphor. In my inquiries into identity-making and curriculum making, I attend to the ways in which people’s positioning within communities is complex and shifting. As this chapter illustrates, our individual identities are multivalent and inextricably intertwined with who we are, who we were, and who we wish to become, whether we are researchers, teachers, or pre-service teachers.

Several explanations for the Royal African Company’s failure around the turn of the eighteenth century have been suggested. The paper argues that these reasons can be integrated into a more comprehensive account of the company’s failure through the introduction of a modified version of principal-agent theory. Instead of focusing on abstract, dyadic relationships, the paper proposes a model that accounts for the meaningful character of principal agent interactions and for the complex networks and multiple role identities of actors within those networks that comprised principal-agent relations within the company. On the basis of this model the failure of the company can be seen as a result of contradictions between its dual role as both agent and principal. The symbolic importance of inefficient trading practices helps to explain why the company was unable to pursue alternative strategies or otherwise benefit from its monopoly.

Purpose – Based on auto/biographical and ethnographic narratives and conceptual theories, this chapter explores the Global African Diaspora as a racialized space of belonging for African diasporas in the United States, the United Kingdom and – more recently – the clandestine migration zones from Africa to southern Europe

Methodology/Approach – Both auto/biographical as well as conceptual theoretical approaches are used to illustrate the author’s roots, routes and detours interpretive paradigm highlighting the interconnectedness across time and space of differential African diasporas. This methodology also illuminates shifting conceptions of blackness as forms of transnational kinship and solidarity.

Findings – This analysis reveals the messiness of complex racialized conceptualizations of belonging in the specific diasporic spaces of England, the United States and the clandestine migration zones of southern Europe. At the same time, the chapter highlights transnational modalities of black and Global African Diasporic kinship, consciousness and solidarity engendered by shared lived experiences of institutionalized racism, structural inequalities and violence.

Originality/Value – Using the author’s interpretive framework entitled roots/routes/detours, this chapter moves away from prior theoretical simplifications of the Global African Diaspora towards an engagement with its conceptual complexities. In particular, this chapter critically explores social, political and historical formations of African diasporas in the United States, the United Kingdom and the more recent clandestine migration zones between continental Africa and southern Europe as their formulations collide with shifting conceptions of blackness as forms of transnational kinship and solidarity.