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China has been going through a “museum boom” paralleling the domestic tourism boom since 2000; such growth changed the cultural landscape; museums became a vital characteristic of some Chinese cities for both residents and tourists. Encouraged by this growth, the more ambitious “All-for-one Museum (全域博物馆)” was proposed. The physical boundary between museums and living spaces is infinite ambiguity, challenging the idea of museums as “heterotopias.” This study aims to explore the musealization of urban spaces in the context of anthropology and museology, scrutinizing the cultural-political intentions and meanings of these developments, and seeks to ignite further investigation into the reconstruction of historical imaginaries for tourists and urban populations across related disciplines.

This paper examines two cases in Chinese metropolises, Beijing and Shanghai, to illustrate this development of musealization, that is, how the cities actively leverage museological values and methods to connect with their past. In the Beijing case, the authors explore how the local government is leading the effort to musealize the city; in the Shanghai case, they will see how tourists, especially dweller-tourists, navigate through a curated past story in the city and connect their own experience, memory and identity with the place.

The all-for-one museum creates a museal layer projected onto the bigger urban space, even though the authenticity of the “past” is challenged by the modernization development of the city. The authors also find out that for some tourists (especially dweller-tourists), an existential sense of authenticity plays a more significant role as they not only seek to sightsee the past of the city but also to take part in its creation.

This paper discusses two kinds of musealization in cosmopolitan cities of Beijing and Shanghai: top-down and bottom-up. It approaches questions about the musealization of urban spaces from the perspectives of anthropology and museology, and discusses musealization in the specific historical context of China’s modernization process.

The purpose of this paper is to highlight the Western roots of the gap between practice and theory in HRM to underline the relevance of a flexible HR support. This support deserves to be nurtured by an insightful consideration of traditional Chinese thought, especially “vital nourishments” and “non-action.”

Following the methodology of deconstruction provided by French Sinologist and Philosopher François Jullien, this paper brings forward the implicit tenets of Western thought that feed HRD. The work of deconstruction relies here on an “heterotopia” (which literally means “a thought coming from elsewhere”) while making use of the founding tenets of traditional Chinese thought.

A flexible support, echoing some existing practices of coaching, mentoring and other developmental interactions, acts as an efficient and natural “non-active” development of HR especially relevant when facing stress at work.

If it is worth recalling the already existing bridges between theory and practice in HRM, it is also important to imagine new ones favorable to HRD.

The paper provides a critical reference for managers in charge of HRD.

The paper provides a critical reference for academics who wish to be more scholarly engaged in supporting executives and managers.

The paper challenges the Western ethnocentric reading of management in order to welcome another millenary way of thinking built in China. It escapes the fundamentals of managerial thought which have durably ruled over Western management studies.

During Gezi Protests of June 2013, hundred thousands of people from different and even opposite groups were together on the streets of Turkey against government for a month. The abruptness, severity, diversity and creativity of Gezi Movement make it unique among urban movements in Turkey. Protesters not only challenged the police violence and authoritarian policies but also defended public spaces of their city. My analysis of Gezi Movement is based on the comparison of Lefebvre, Harvey, and Bookchin who all integrated the critique of capitalism and revolutionary vision into urban movements. However, they are different in terms of what revolution, city, class, citizen, and urban social movements are. Gezi Movement is discussed through the similarities and differences of three approaches.

Gezi Movement is a good example of New Social Movements which lacks an organization, hierarchy and a leader. As an urban movement it provided a glimpse of heterotopia of Lefebvre where many different groups and identities challenge the abstract space of neoliberal capitalism. The protesters, as the producers and the consumers of urban commons claimed Gezi Park and Taksim Square as Harvey stated. The transformation of protests into neighborhood forums despite losing power and participation shows the civic potential of urban movement that may develop direct democracy of citizens as a revolutionary alternative to capitalism. The spatial analysis of Gezi Movement provided insight to the revolutionary potential of urban movements in neoliberal age.

Digital technologies are changing the ways in which the meanings and identity of both consumers and brands are constructed. This research aims to extend knowledge of how consumer-made “selfie” images shared in social media might contribute to the destabilization of brands as assemblages.

Insights are drawn from a critical visual content analysis of three popular champagne brand accounts and consumer-made selfies featuring these brands in Instagram.

This study shows how brands and branded selves intersect through “heterotopian selfie practices”. Accentuated by the rise of attention economy and “consumer microcelebrity”, the authors argue that these proliferating selfie images can destabilize spatial, temporal, symbolic and material properties of brand assemblages.

The implications include a consideration of how selfie practices engender new challenges for brand design and brand management.

This study illustrates how a brand assemblage approach can guide investigations of brands at multiple scales of analysis. In particular, this paper extends knowledge of visual brand-related user-generated content in terms of how consumers express, visualize and share selfies and how the heterotopian quality of this sharing consequently shapes brand assemblages.

The purpose of this paper is to explore philosophies of progressive education circulating in Australia in the period immediately following the expansion of secondary schools in the 1960s. It examines the rise of the alternative and community school movement of the 1970s, focusing on initiatives within the Victorian government school sector. It aims to better understand the realisation of progressive education in the design and spatial arrangements of schools, with specific reference to the re-making of school and community relations and new norms of the student-subject of alternative schooling.

It combines historical analysis of educational ideas and reforms, focusing largely on the ideas of practitioners and networks of educators, and is guided by an interest in the importance of school space and place in mediating educational change and aspirations. It draws on published writings and reports from teachers and commentators in the 1970s, publications from the Victorian Department of Education, media discussions, internal and published documentation on specific schools and oral history interviews with former teachers and principals who worked at alternative schools.

It shows the different realisation of radical aims in the set up of two schools, against a backdrop of wider innovations in state education, looking specifically at the imagined effects of re-arranging the physical and symbolic space of schooling.

Its value lies in offering the beginnings of a history of 1970s educational progressivism. It brings forward a focus on the spatial dimensions of radical schooling, and moves from characterisation of a mood of change to illuminate the complexities of these ideas in the contrasting ambitions and design of two signature community schools.