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The Tourist Gaze has been debated, reimagined and applied to a variety of actors and settings. This paper helps investigate how contemporary architecture operates as subject and participant in gazing practices.

Using Yelp reviews of art museums in a regional US city, a thematic analysis of text reviews and image uploads was conducted.

Reviewers do refer to buildings as objects of the gaze; but they also connect their experience of the building to emotions and to actions and use the building to orient themselves spatially. This article demonstrates that contemporary buildings are important components of tourist experiences as objects of the gaze, but also as frames for gazing and as stages for tourist practices.

The research implications are both topical and methodological: the paper demonstrates that contemporary (neo-modern) architecture is a vibrant avenue of research, and that social networking sites are a promising potential source of data for studying architecture in the social field.

This research uses an underexplored data set, Yelp reviews, to capture what people pay attention to and think others will find interesting about architecture. It also adds important layers to studies on the tourist gaze. First, it emphasizes that architecture is important to tourists not only as an object of the gaze but also as a site for affective experience, action and daily life. Second, it addresses some building styles beyond the historical ones that are foundational to the idea of the tourist gaze.

Using a decolonial framework for thinking about knowledge, education and internationalisation, this chapter critically unpacks the historical and contemporary complexities in South African higher education, including the colonial roots of higher education and internationalisation, the Eurocentric hegemony and white domination during colonialism and apartheid, and the lack of epistemic decolonisation in post-apartheid South Africa. The chapter shows how the way internationalisation has been practiced by universities since the end of apartheid has contributed to the maintenance of Eurocentric hegemony and coloniality of knowledge. The chapter highlights the need to rethink, reconceptualise and redefine internationalisation, and unpacks a new definition of internationalisation which takes into consideration historical complexities, contemporary realities and challenges, and the need for epistemic transformation and decolonisation in South African higher education. This is in line with Ngũgĩ wa Thiong’o’s decolonial ‘quest for relevance’ of education and knowledge to the people, places and regions in which universities operate, while looking outwards at the world and critically engaging with the plurality of worldviews, ideas, knowledges and ways of knowing. Such a quest could allow students to critically interrogate and understand their being and place in the world, as well as their relationships and linkages to others around the globe.

The purpose of the article is to show the regime of truth in the institutional commissions that have the objective of restoring history by establishing a democratic, equitable, comprehensive, inclusive and fair criterion against the attempts of re-victimization and suppression of memory that Western political and cultural traditions have installed through their mechanisms of power.

Based on the analysis of the cases of Inés Fernández Ortega and Valentina Rosendo Cantú, they establish the material conditions from which prejudices and hegemonic stereotypes are intertwined to reproduce serious violations of human rights in democratic political and epistemic frameworks. The colonial function of the truth commissions in Mexico is analyzed, which are presented as mechanisms for social development, political and colonial reproduction of liberal democracy.

The qualitative results allow considering the way in which the different truth commissions in Mexico have been strongly linked to epistemic mechanisms in which truth and justice favor the reproduction of established relationships based on race, social class and gender. Especially in the so-called democratic transition, violence, truth and justice come together to highlight power relations in situations that have been disavowed by the intelligentsia.

The limitations of the research are found in the historical configuration of the truth commissions in Mexico. The data, references and assessments are crossed by the initial function of the truth commissions and the establishment of apparatuses and mechanisms based on transitional justice. Based on this, it can be considered a methodological oversight to shift the analysis of truth commissions toward a critical assessment of the truth as a regime of government and hegemonic and colonization criteria from two very specific cases.

The originality of the work is found in the critical discernment of truth as a political category and the coloniality of power.

School climate strikes are opening spaces of appearance, becoming differently active forms of public pedagogy where new and previously unthought collective climate action is possible. This inquiry contributes to understanding school climate strikes as important forms of climate justice activism by exploring how they work as public pedagogy.

The inquiry process involved poetic inquiry to produce an affective poetic witness statement to an event of school climate strikes, and then a performative enactment of diffractive reading using the poem created. The diffractive reading is used to conceptualise school climate strikes as public pedagogy and move towards an understanding of how school climate strikes work as public pedagogy. Diffused throughout is the question of where the more-than-human fits in public pedagogy and youth climate justice activism.

School climate strikes are dynamic and differently acting (diffracting) public pedagogies that work by open spaces of appearance that enable capacities for collective action in heterogeneous political spaces. Consideration of entanglements and intra-actions between learner, place, knowledge and climate change are productive in understanding how phenomena work as public pedagogy.

This inquiry extends on important considerations in both climate change education and public pedagogy scholarship. It diffuses consideration of the more-than-human throughout the inquiry and enacts a move beyond the humanist limits of existing public pedagogy scholarship by introducing climate intra-action, heterogeneous political spaces and non-conforming learning to an understanding of activist public pedagogies and the educative agent.

All of us seek truth via objective inquiry into various human and nonhuman phenomena that nature presents to us on a daily basis. We are empirical (or nonempirical) decision makers who hold that uncertainty is our discipline, and that understanding how to act under conditions of incomplete information is the highest and most urgent human pursuit (Karl Popper, as cited in Taleb, 2010, p. 57). We verify (prove something as right) or falsify (prove something as wrong), and this asymmetry of knowledge enables us to distinguish between science and nonscience. According to Karl Popper (1971), we should be an “open society,” one that relies on skepticism as a modus operandi, refusing and resisting definitive (dogmatic) truths. An open society, maintained Popper, is one in which no permanent truth is held to exist; this would allow counter-ideas to emerge. Hence, any idea of Utopia is necessarily closed since it chokes its own refutations. A good model for society that cannot be left open for falsification is totalitarian and epistemologically arrogant. The difference between an open and a closed society is that between an open and a closed mind (Taleb, 2004, p. 129). Popper accused Plato of closing our minds. Popper's idea was that science has problems of fallibility or falsifiability. In this chapter, we deal with fallibility and falsifiability of human thinking, reasoning, and inferencing as argued by various scholars, as well as the falsifiability of our knowledge and cherished cultures and traditions. Critical thinking helps us cope with both vulnerabilities. In general, we argue for supporting the theory of “open mind and open society” in order to pursue objective truth.

This chapter seeks to elucidate specific behavioral patterns that occur when people travel and consume luxury items using concepts drawn from sociocultural and economic theories. These concepts are Walter Benjamin's “aura,” Karl Marx's “commodity fetishism,” and Arnold Van Gennep's “liminality.” These concepts are deployed within the spheres of tourism and luxury in order to analyze how tourists on a shopping spree search for forms of authenticity, how this type of travel is similar in many respects to a religious quest, and, finally, how the design of luxury outlets in European capitals convey religious overtones.

The purpose of this chapter is twofold: in the first part, we will provide comprehensive, state-of-the-art urban and visual studies across the domains of visibility, urban aesthetics and the legitimate use of the urban. We will show that what we see is foremost what is accessible and legitimate as a vision, while the urban provides multiple realms of invisibility that are often neglected or rendered invisible. Art, architecture, urbanism and place-making will be used as examples of these dynamics.

In the second part of the chapter, we will present a research study on the decolonial practices of re-signification of colonial urban traces. Despite the dominant representation of Italians as ‘good people’ (a local version of ‘white innocence’), in recent years, Italy has witnessed a new interest stemming from bottom-up local movements dealing with colonial legacy in the urban space. We will show a research example (‘Decolonising the City. Visual Dialogues in Padova’) based on participatory video, arts-based methods and walking methods.

The development of qualitative research methods addresses the need to explore, understand and interpret complex and subjective phenomena across various fields of study. These methods are guided by methodological frameworks, and data collection involves taking several precautions for observation or interviews. While these guidelines facilitate an emphasis on the objective aspects of discourse, accounting for subjectivity and emotions proves more challenging. However, these subjectivity and emotions are deemed as significant sources of information. In this chapter, we propose an innovative data collection method centred around creating collages and engaging in group discussions to decipher their meaning. Collage serves as a visual medium, and we recommend utilising semiotic analysis tools to comprehend its significance. To gain a more precise understanding of the value of collage as a data collection method, we studied a collage workshop organised by CREE. Through image analysis and exchanges, our findings reveal that collage acts as a physical medium that fosters exchanges, deepens ideas and restricts digressions. Additionally, collage allows for the expression and discussion of emotions linked to the image rather than the individual. The space of intersubjective reflexivity facilitated by collage enables a profound comprehension, critical assessment and augmentation of ideas and the interpretation of emotions without compromising the sensitivity of the author. This chapter’s main contribution is evidently manifested here.