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This chapter discusses how an urban regeneration process, with culture as an economic asset, can contribute to creating a city brand and identity for the city of Mestre, a new habitat, and economic opportunities for the local community, as well as helping neighboring Venice tackle overtourism. This chapter highlights that places suffering from undertourism often are located closely to those suffering from overtourism. Urban regeneration policies driven by culture can be a key solution for both places, by creating a new future, identity, and economic opportunities for one community and for the other, in helping to regulate their touristic flows.

The predominant neoliberal structure of capitalism and tourism as the fuel of capitalism exposes growing problems of injustice, unfairness and inequality. Places and communities around the world are currently expressing the need for radical changes in placemaking to be able to think, plan and act differently. This theoretical contribution adopts a humanistic management (HM) perspective of placemaking to promote places where people enjoy living, working, interacting and having meaningful experiences. Tourist destinations are relevant places to discuss the application of HM principles in practice and promote humanistic destinations and the humanisation of placemaking. This chapter concludes by arguing for an interface with eco-centric and posthumanist transformative approaches to promote holistic value-based placemaking and regeneration of places.

This chapter examines three Italian cities that have experienced a transition from “Fordism to tourism”: Genoa, Turin, and Milan. After an industrial crisis, they have invested in culture and tourism as alternative ways of development. This transition is examined using the theoretical framework of urban regimes highlighting five development trends: the city as a growth machine, the Fordist city, the creative city, the city as entertainment machine, and the blue-green city. By adopting this theoretical framework, the evidence shows how academic institutions, tour operators, and public authorities may or may not work together for the tourism development of their cities.

In Chapter 1, we critically reviewed the foundations of the free enterprise capital system (FECS), which has been successful primarily because of its wealth and asset accumulation potentiality and actuality. In this chapter, we critically argue that this capacity has been grounded upon the profit maximization (PM) theories, models, and paradigms of FECS. The intent of this chapter is not anti-PM. The PM models of FECS have worked and performed well for more than 200 years of the economic history of the United States and other developed countries, and this phenomenon is celebrated and featured as “market performativity.” However, market performativity has not truly benefitted the poor and the marginalized; on the contrary, market performativity has wittingly or unwittingly created gaping inequalities of wealth, income, opportunity, and prosperity. Critical thinking does not combat PM but challenges it with alternative models of profit sharing that promote social wealth, social welfare, social progress, and opportunity for all, which we explore here. Economic development without social progress breeds economic inequality and social injustice. Economic development alone is not enough; we should create a new paradigm in which economic development is the servant of social progress, not vice versa. Such a paradigm shift involves integrating the creativity and innovativity of market performativity and the goals and drives of social performativity together with PM, that is, from market performativity to social performativity.

This chapter approaches issues of ecospirituality through Gender and the Environment analytical lenses. We propose the need to actively queer human/Nature relations and understandings by exploring studies related to ecospirituality, Earth relations, and gender dynamics. The chapter considers ecospirituality as ritual practices, material cultures, codified ethics, and/or cosmological structures related to a category of “the sacred,” which influence how various gendered and sexed bodies interact with the non-human world. Here, we propose that ecospiritual categories can shape the ways that humans conceive of their humanness and their sexed and gendered bodies. Within the context of religion/Nature interactions white evangelical masculinist subcultures in the United States are considered as an example that demonstrates the paradoxical characteristics of the gender binary and human/Nature dualisms. The chapter proceeds to offer queered ecologies as alternative narratives that can assist the larger Gender and Environment discourse in better understanding ecospiritual practices and worldviews, and how the latter can contribute to prosustainable lifeways as a viable alternative to masculinist hegemonies that are continuing to predominate the ways that many humans – especially those in the Global North – understand and relate to the natural world at great cost to life on the planet.