Search results

Young people’s choice of higher education institution and subject are often assumed to take place in a social vacuum, ignoring the influence of family and friends. Despite a shift away from state funding of undergraduate higher education towards a cost-sharing model (Johnstone, 2004), little research has been carried out on family attitudes to debt, particularly in Scotland where home students do not pay tuition fees. This chapter explores how higher education decisions are made by Scottish domiciled students in the context of their families and the ways in which such decisions are mediated by social class.

This chapter outlines an augmented reality project developed as part of a master’s course on eTourism within a curriculum. It discusses opportunities to foster community engagement with local tourism actors and experiential learning for international students. It also contributes to the literature on experiential education in this field. Moreover, the chapter discusses cross-cultural learning implications as international students were asked to study a local destination. Results show how the introduction of a practical project into the tourism curriculum proved to provide better learning of the application of eTourism, and a powerful pedagogical approach to raise global citizenship awareness.

This chapter explains the background of the book and begins with an introduction of Jafar Jafari’s tremendous contribution to tourism knowledge creation and education. This is followed by a report on the content analysis of 573 tourism education related articles published in the past 10 years. Results indicated the need for philosophical discussion about the nature of tourism education and the popularity of teaching and learning approaches as a research topic. The two main sections of this book, namely philosophical issues in tourism education and experiential/active learning in tourism education, fit into these two identified issues. A synopsis of each chapter is provided next; and future directions for tourism education research are suggested.

This article explores aspects of separation from “post-traditional” religiosity characteristic of certain late/post-modern affiliations. To do so, I analyze in-depth interviews with 44 individuals who formerly identified with straightedge – a clean-living youth-oriented scene tightly bound with hardcore music that is centered on abstinence from intoxicants – about their experiences transitioning through associated music assembly rituals. While features of hardcore music assemblies – e.g. moshing, slamdancing, sing-a-longs – have long been treated as symbolic connections that potentially conjure the religious as conceptualized in Émile Durkheim's “effervescence” and the liminality of Victor Turner's “communitas,” data on transitions from these features of ritual remain scant. Ex-straightedgers generally believed the sorts of deep connections they professed to experience in hardcore rituals as youths were not necessarily currently accessible to them, nor were they replicable elsewhere. Findings then ultimately suggest some post-traditional religious experiences might now be profitably considered in terms of the life course, which has itself transformed alongside the proliferation of newer late/post-modern affiliations and communities.

In 1930s Britain, tennis champion Fred Perry was a household name. However, the name Fred Perry is more commonly associated with striped-collar polo shirts featuring a laurel wreath logo. In the late 1960s, Fred Perry polo shirts were standard mod and Skinhead dress. When worn by working-class youth the shirt became subversive commentary on English elitism because it had originally been designed for the tennis courts. Many punks also aligned with the brand in dual demonstration of association with working-class ethics as well as an alternative to t-shirts. In the 1980s and onward, this sartorial style was appropriated by right-wing white nationalists, which stripped it of its subcultural spirit. Patriot groups, such as neo-Nazis and the alt-right have continued to co-opt the subcultural style, simultaneously turning the Fred Perry polo into a symbol of racism and bigotry. The multi-use of the Fred Perry brand creates a challenge in how to interpret visual cues when one garment has competing perceptions that at times can be completely opposing. This study examines the history of the Fred Perry brand through the lens of symbolic interactionism, specifically how the shirt evolved from a rather innocuous, yet subversive, form of merchandize repurposed from the tennis world to youth subcultures where the polo communicated group identity. As the brand has moved through fashion cycles, the association of the Fred Perry polo with deviant groups has reduced the brand to representations of hate and separation, which has impacted sales and brand image with its intended consumers.

The act of becoming ‘heavily tattooed’, with its historical association with deviant subcultures, continues to carry a social stigma and evoke negative sanctions. This is especially so for women, who must also contend with gender norms within the highly masculinised tattoo subculture. For women, the experience of becoming heavily tattooed comes to represent an embodied resistance to normative ideals of beauty, against which the participants construct their own alternative gender and beauty philosophies. Besides gender norms, the tattoo world has specific ethos which divides the serious subcultural member from those more casually connected to it. The physical parameter of the subculture finds people gathering in tattoo studios and at tattoo conventions, as well as consuming tattoo-oriented media, such as magazines and television shows. This study draws on in-depth interviews with 36 participants across the United States who consider themselves serious tattoo collectors. From their stories, we learn about the importance of participating in this leisure activity and how becoming heavily tattooed impacts their sense of self, gender and identity.

The term Canterbury Sound emerged in the late 1960s and early 1970s to refer to a signature style within psychedelic and progressive rock developed by bands such as Caravan and Soft Machine as well as key artists including Robert Wyatt and Kevin Ayers. This chapter explores Canterbury as a metaphor and reality, a symbolic space of music inspiration which has produced its distinctive ‘sound’.

Drawing on ethnographic fieldwork, particularly observations and interviews with music artists and cultural intermediates (Bourdieu, 1993), we suggest that the notion of the Canterbury Sound – with its affinity for experimentation, distinctive chord progressions and jazz allusions in a rock music format – is perceived as a continuing artistic and aesthetic influence. We interpret the genealogy of the Canterbury Sound alternativity through discussions focused on the position of the ‘Sound’ within contemporary heritage discourses, the metaphorical and geographical implications of place in relation to popular music, and cultural longevity of the phenomenon.

This chapter offers an experience-based report about the development of the first Scandinavian PhD program in tourism studies at Mid-Sweden University. This process is documented through a framework which, rather than having the coherence of a single clearly bounded discipline, focuses on tourism as a study area encompassing multiple disciplines. Tourism knowledge is derived through a synthesis of fact-oriented positivist methodologies and critical theory. The theoretical framework employed to develop the graduate program in tourism studies is presented by critically discussing its multidisciplinary base and briefly outlining future veins of further development.

This chapter presents an innovative learning opportunity for tourism students, International Tourism and Hospitality Academy at Sea, that has been in operation for the last 10 years. The program could render itself as a case study of Kolb’s experiential learning theory according to which knowledge is created by transforming experience. Its uniqueness and complexity lie in its diversity. This program has involved between 80 and 130 tourism students yearly from four to six institutions from different countries participating in new scholarly inputs by non-resident professors and instructors.