Search results

The purpose of this paper is to highlight the dangers of Orientalist framing. Orientalism (Said, 1979/2003) shows how “the West” actually creates “the Orient” as an inferior opposite to affirm itself, for instance by using imaginative geographical frames such as “East” and “West” (Said, 1993).

Qualitative interviews were conducted with the members of a German-Tunisian project team in research engineering. The interview purpose was to let individuals reflect upon their experiences of difference and to find out whether these experiences are preframed by imaginative geographical categories.

Tunisian researchers were subjected to the dominant imaginative geographical frame “the Arab world.” This frame involves ascribed religiousness, gender stereotyping and ascriptions of backwardness.

Research needs to investigate Orientalist thought and imaginative geographies in specific organizational and interpersonal interactions lest they overshadow managerial theory and practice.

Practitioners need to challenge dominant frames and Orientalist thought in their own practice and organizational surroundings to devise a truly inclusive managerial practice, for instance, regarding Muslim minorities.

In times of Islamophobia and anti-Muslim sentiment in “the West,” this paper highlights the frames from which such sentiments might originate, and the need to reflect upon them.

The theoretical value lies in introducing a critical framing approach and the concept of imaginative geographies to perceived differences at work. For practice, it highlights how certain individuals are constructed as “Muslim others” and subjected to ascriptions of negative difference. By this mechanism, their inclusion is obstructed.

The relationship between changing geographies and the notion of citizenship is outlined. As well as focussing on the transformation of the nation-state, it is argued, it is necessary to concentrate on other kinds of geographical transformation. These include changing regimes of mobility, the privatisation of public space and the salience of belonging at the local level. The paper insists on the importance of geography (both material and imaginative) to the process of making up the citizen and this is illustrated through considerations of the ‘denizen’ and the ‘shadow citizen’ in relation to their various geographies. In each case issues of place and mobility lie at the heart of the process by which citizens and their other come to be defined and lived. Recognizing the geographical constitution of the citizen means thinking about the citizen not as a self-sufficient individual body but as a ‘prosthetic citizen’ who is a product of the assemblage of the body and the world.

This paper aims to: better understand the country of origin (COO) construct by adopting a lens of marketplace mythology; and develop a conceptual framework delineating the process of mythologizing a country through the use of packaging.

Analysis of narratives on food product packages that claim a connection to Italy lets this qualitative study join two streams of research – on COO effect and marketplace mythology.

The work proposes four mythological properties of the country of origin construct, discusses their major dimensions, establishes their relationship, and develops a conceptual framework delineating the mythological nature of the country of origin construct.

Several directions for future research may enhance this study. For example, the interpretation of the narratives by the consumers of food products claiming an Italian connection will allow exploring how the mythic structures employed by marketers are read by the intended readers.

The importance of COO effects on consumer decision making is expected to become even stronger with current globalization trends that increasingly move products across countries and force marketers to engage in a battle to differentiate their brands – in many cases by capitalizing on the origin of products.

By exploring food package stories, the paper focuses on the carrier of mythic meaning that is under‐researched in both COO and marketplace mythology studies. The present study adds to the understanding of how geography ceases being a mere informational “Made in” statement and is transformed into a powerful cultural marker, full of symbolically framed meaning.

Education for equity in global development and cultural diversity calls for professional capacity building to perceive diverse perspectives on complex procedures of globalisation. The discipline of human geography is such a “provider of perspectives”. The purpose of this paper is to propose a historic series of how theories of geography and human development have emerged.

This paper contributes to education and training by proposing a historic series of how theories of geography and human development have emerged.

The outcomes of this analysis of geographic paradigms offer options for the management of multicultural education in development. A critical synopsis and a combination of various paradigms on global development seem most promising for a holistic and comprehensive understanding of globalisation.

In particular, recent developments in human geography exhibit rapidly changing paradigms (ironically called “the Latin America of sciences”) and are hence difficult to systematise.

Spaces are understood to be communicational spaces, the substrate of which is enabling communication technologies. The theoretical contemplations of this paper permit to design learning environments, learning styles and related technologies.

Perception and understanding of contradicting theories on global (economic and human) development facilitate education fostering multiple cultures of understanding. The author's own professional experience shows that only esteem for all paradigms can provide the full picture. Success means “collective production of meaning”.

Understanding history frees us to reach future consensus.

This paper responds to the lack of visitor engagement in many culture-based World Heritage sites and conceptualises a “Cuteification-Value Nexus” for the discussion of the communication of heritage values through “cute” or aesthetically pleasing popular culture elements. It reflects on observations in Macao to argue for a greater engagement of culture-based World Heritage sites through a combination of popular culture inspired motifs and truthful heritage messages. Specifically, it identifies a form of “cuteified heritage” – a hyperreal cultural zone that happens away from the actual heritage sites, but which articulates the heritage significances of those sites. This draws on concepts on themed spaces and insights from postmodernistic hyperreality and tourism to examine how the “completely real” becomes identified with the “completely fake” in the staging, consumption and negotiation of experiences with World Heritage and their utility in the management of World Heritage tourism sites.

The phrase ‘out-of-school’ inherently refers to the whereabouts of learning. This chapter thus discusses the role of place in learning itself and in its research. The idea of place does not envelop only physical locations, but rather how these integrate with social dynamics, personal meanings and attachments and with the matter of power and inequalities. Reflecting on the case studies presented in the book, the chapter focusses on two issues. First, it considers what role place plays in the constitution of different forms of learning. It questions where ‘out-of-school’ learning actually takes place (at home, in the community, in other institutionalised environments) and how these places differ in terms of relationships between children and adults as well as among children themselves, in terms of materialities and embodied activities and in terms of rules and expectations facilitating the learning process. It also considers how places like home, community and school are connected, revealing patterns of power and agency that foster and transform children's learning experiences. Second, the chapter notes that place also influences the process of researching out-of-school learning, showing that researchers' emplacement is critical for the form and scope of knowledge research can produce. Examples in the chapter show the importance of where the research activities are located, where researchers engage with their participants, how their presence sits with the pre-existing power dynamics that constitute the place itself and how the question of emplacement has both epistemological and ethical implications in research on children's learning.

Project Ireland 2040, announced as ‘one vision for one country’, is the spatial plan for Ireland's development for the coming decades. The plan assigns a particular role to Ireland's cities outside Dublin, including Waterford. This chapter considers the place of Waterford in that national strategy and examines that role as an expression of a neoliberal ‘turn’ in Irish planning. Waterford is, in many senses, as will be shown, unexceptional in modern, Western cities; the chapter therefore in considering Waterford also will illuminate some aspects of the planning of other European cities.

This chapter considers the ways in which city images “travel” and are consumed at a distance. A significant body of existing research has examined UMPs in terms of attempts to produce particular images of cities for global circulation. Much less attention has been paid to assessing the “success” of imaging strategies – the means by (and extent to) which city images actually circulate and are consumed. Focusing on the travel of UMPs constructed in and around the Malaysian capital, Kuala Lumpur (KL) in the 1990s, the chapter seeks to provide a corrective to the production-centeredness of existing scholarship. Extending fieldwork-based research carried out in Malaysia in the 1990s, the chapter focuses on a series of accidental “encounters” with KL's UMPs outside Malaysia. Part of the aim of the chapter is precisely to begin to think about how the “consumption” side of UMPs, and associated effects, could be examined in more systematic ways in the future. Extra-Malaysian encounters with KL-sited UMPs such as the Kuala Lumpur City Center (KLCC) project are examined in terms of a range of means through which city images circulate: in film and TV performances, as tourist souvenirs and planning models, in building height charts and commercial advertising, and even through academic practices. Most instances in which UMPs are “consumed” at a distance might be banal and seemingly unworthy of study but, collectively, they can serve to forge new imaginings which, in turn, can have profound material implications for the cities concerned.