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This research was conducted to outline the capturing and analysis of composite texts. We contextualize this using selfies as image and textual data sourced from Instagram and analyzed using a three stage analysis approach from a genre perspective.

The capturing of composite texts is outlined for numerous services available to researchers to study social media contexts. The analysis applies a three-stage technique of (1) what is shown, (2) what is said, and (3) what is the central narrative to overcome interpretive limitations of privileging text over image or vice versa.

Based on their structural characteristics, seven genre types emerged from the coded sample set.

Issues arise in capturing this data as social media platforms change their access and usage policies and as capturing services alter their capabilities.

The paper outlines a novel approach to capturing and understanding the mimesis and diegesis of selfies as composite texts.

This research provides accounting-ethics authors and administrators with a benchmark for accounting-ethics research. While Bernardi and Bean (2010) considered publications in business-ethics and accounting’s top-40 journals this study considers research in eight accounting-ethics and public-interest journals, as well as, 34 business-ethics journals. We analyzed the contents of our 42 journals for the 25-year period between 1991 through 2015. This research documents the continued growth (Bernardi & Bean, 2007) of accounting-ethics research in both accounting-ethics and business-ethics journals. We provide data on the top-10 ethics authors in each doctoral year group, the top-50 ethics authors over the most recent 10, 20, and 25 years, and a distribution among ethics scholars for these periods. For the 25-year timeframe, our data indicate that only 665 (274) of the 5,125 accounting PhDs/DBAs (13.0% and 5.4% respectively) in Canada and the United States had authored or co-authored one (more than one) ethics article.

After briefly discussing the two major approaches to the study of tourism (theoretical “why” and practical “how”), and two of their respective protagonists (Tribe and Aramberri), the focus of this chapter turns to the use of paradigms by the former group. First, the meaning of paradigm is explored and examples are provided of paradigms and paradigm shifts in tourism research. However, Aramberri challenges this theoretical position by asserting that such ideological frameworks are not paradigms at all, and are, at best, postmodern mantras. He further argues that such muddled thinking can be overcome once tourism becomes a scientific discipline, a stance firmly rejected by the theoreticians. Thereafter, the use of the word “paradigm” is examined in relation to conferences, research, and shifts, as well as such major tourism perspectives as authenticity, strangerhood, play, and conflict.

In the Western thought tradition, the tourist has not been a subject worthy of intellectual musings and philosophical deliberations. Indeed, the tourist has been portrayed in primarily derisive ways. Nietzsche’s remark, “Tourists—they climb mountains like animals, stupid and perspiring, no one has told them that there are beautiful views on the way,” epitomizes the dominant attitude. Why does the figure of the tourist elicit such negative reactions? Do the sentiments perhaps imply something else, or is the tourist a doppelgänger, not anomalous or marginal but normative—a paradigmatic figure? If so, then what can be said of the poetics and politics of the tourist conceptualized as a paradigmatic subject?

Pressing sustainability issues face the 21st century, as identified by the Millennium Development Goals and its post initiatives, and ethical principles related to fairness, equity, and justice are increasingly important to address climate change and resource scarcities. Yet, such ethical dimensions remain surprisingly little addressed in the tourism literature. Ecofeminist critique offers insights into this gap, identifying historical antecedents in patriarchal, Enlightenment-driven discourses of science where positivistic approaches facilitate the control and use of nature and women. This chapter draws from this critique to propose a preliminary, justice-oriented framework to resituate sustainable tourism within an embodied paradigm that covers intangibles such as emotions, feelings, and an ethic of care.

This chapter explores the potential for and value of imagining a humanist paradigm for tourism studies. It explores how the idea of a “paradigm” in tourism can be conceptualized, arguing that dominant thoughtlines in other fields regarding the meaning of a paradigm are not sufficient for making sense of this idea in the context of tourism studies. The chapter introduces humanism as a philosophical position in the academy and as a lived cultural practice, explores examples of extant work in tourism studies that might be seen to provide the seeds of a humanist paradigm, and offers reflections on the value of imagining such a paradigm for our field.

The purpose of this chapter is to propose a theory which may lead to a holistic description of the mechanism of touristic phenomena. In so doing, the central discussion is to provide descriptive answers to basic questions. It will not be a sociological or anthropological discourse. Instead, it will use perspectives from environmental psychology, genetics, and a theory of information energy in elementary particle physics. The study of tourism, though it is not a distinct disciplinary field, must provide a grand theory. In this chapter, the discussions mainly focus on the concept of tourist to provide several ideas to amend its definition, which may directly correspond to an overall view of touristic phenomena.