Zoekresultaten

Overlevingsstrategieën van daklozen in de schemerzone tussen onder- en bovenwereld

Voor daklozen zijn de gangbare routes van de officiële economie om in onderhoud te voorzien nauwelijks toegankelijk. Ze nemen dan ook veelal hun toevlucht tot de mogelijkheden die de 'straateconomie' hen biedt en ontplooien allerhande vormen van bedrijvigheid om inkomen te verwerven. Welke verwervingsstrategieën ontplooien zij? Hoe verhouden deze strategieën zich tot de economieën van de reguliere samenleving enerzijds en tot de zware criminaliteit en georganiseerde misdaad anderzijds? Aan de hand van een zestal verwervingsstrategieën - verkoop van straatkranten, bedelen en bietsen, wanbetaling, prostitutie, dealen en diefstal - wordt nagegaan hoe deze strategieën interfereren met de bovenwereld en onderwereld.

Transformational host communities: justice tourism and the water regime in Palestine

In this article, Isaac argues that since 1948, Israel's control of water resources has been the result of military actions that forced between 700,000 and 800,000 Palestinians into exile and claimed the most fertile part of the disputed territory for the state. It thereby paved the way for subsequent military occupation. Isaac maintains that the Israeli occupation has violated the Palestinian right to the equitable and reasonable utilization of shared water resources. In his view, from the end of the 1967 war, Israel initiated its occupation of the territories of Palestine and quickly imposed military order with a view to achieving full control over land and water resources. To Isaac, these military orders served to dissolve the pre-1967 legal systems and which consisted of Ottoman, British, Jordanian (West Bank) and Egyptian (Gaza Strip) laws. This critical review article concentrates on the concept of justice tourism as a response to these assumed Israeli violations of Palestinian rights to equitable and reasonable utilization of shared water resources. The article sheds light on why and how justice tourism conceivably contributes to the Palestine host communities' transformation and hence to the development of higher level self-consciousness about their rights as "a sovereign nation".

Ethnography of hope in extreme places : Ahrendt's Agora in Bethlehem, Palestine

The actualization of the critical impulse in critical theory : dialogical rationality around Rachel`s tomb in Bethlehem, Palesine

In this review article, Isaac and Platenkamp argue that during the 1930s and 1940s of the previous century, concepts like "critical" and "essence" were still defined and understood in the tradition of what increasing numbers of academics called "Critical Theory." However, they suggest that since then the situation has significantly changed. In their view, while Critical Theory critically approaches the ideologies of the modern Western world, it has actually (itself) became a victim of this overwhelming critique of ideologies. To Isaac and Platenkamp, the main conceptualizations in and for Critical Theory have been weakened by a content inflation in the new historical phase of postmodernism. Thus, for instance, as a concept "criticism" had been revitalized to (down to?) a relativist position. In this review article, Isaac and Platenkamp suggest that academics in Tourism Studies now inherently claim to be "critical" by just appropriating the mere qualification critical, ipso facto. In this light, the old vital value of "Essence" thereby has become a superficial concept of old primitive ideologies, today, and it seems to have no meaningful function anymore in Tourism Studies. This review article thus aims to reintroduce the field of Tourism Studies to Marcuse's original concept of Essence and discuss it vis-à-vis its interpretational confrontation with the said postmodernist position and thereby to the very revitalization of the qualification "critical." Hence, Isaac and Platenkamp seek to save this qualification from the postmodernist attacks on the universality of the Critical Theoretical position by drawing particular attention to Arendt's concept of the agora, viz. as that kind of public space (comparable to the forum Romanum), in which people significantly present themselves as individuals with independent opinions. In this regard, Isaac and Platekamp are particularly disturbed by the recent flowering of the so called "Critical Turn" group (or network) within Tourism Studies since it appears to progress without a thorough understanding of Critical Theory, per se. They argue that classical thinkers of Critical Theory need to be addressed and understood if the Critical Turn group of scholars in Tourism Studies may decently/faithfully/meaningfully be deemed to be critical. In order to make their case, Isaac and Platenkamp highlight the case of Rachel's Tomb in Bethlehem. They position the Tomb as a very important biblical tourism site (and agora) by and through which the revitalization of the "critical" may be incorruptibly recognized.

A future perspective about tourism and power: a polyphonic dialogue in the agora

Ethnography of hope in extreme places: Ahrendt's Agora in controversial tourism destinations

In this critical review article, Isaac and Platenkamp present the case that tourism is not isolated from the world's dramatic situations in which humanity is at stake. Their argument principally centers on the devastating historical and contemporary conflict in Palestine and its relations with tourism. In this article, Isaac and Platenkamp maintain that (in relation to current happenings in Palestine) ethical and moral argumentation would be beside the point, and might even be a "cynical" exercise. They suggest that the conflict there is imbued with many kinds of normative argumentation. It is their view that positions need to be taken with regard to "Palestine," as in all extreme circumstances, where at the same time respect for the other positions becomes crucial. In this critical review article, therefore, Arendt's idea of "agora" will be introduced, in order to create a space where these "respectful positions" can be taken in a public arena and in order to contribute to a possible peaceful development. To Isaac and Platenkamp, tourism could enable this sort of "peaceful development" and could promote or help empower conditions where violence would be excluded, and where different sorts of "argumentation" could be generated and heard about these so-called "controversial spaces." In these respects, they maintain that tourism is a challenging field, because it has (itself) many faces-and they argue that such scenarios for "tourism" indeed could apply/should be applied for many controversial other spaces like Nepal and Burma (for instance) where (as in Palestine) the original population has no say in any economic development, such as that of tourism. But Isaac and Platenkamp recognize that (even in Burma) resistance against injustice can never be destroyed. Their own principal focus remains targeted upon Palestine, though. There, tourism is known to have "an incredibly high potential," despite the fact that (in their view) a strong and powerful "Israeli self" indeed controls the "humiliated Palestinian other." Thus, to our two reviewers in the Netherlands, therefore, tourism seems to be a communicative activity that might enable the implementation of Arendt's idea of and about "the agora." Isaac and Platenkamp suggest that there is no violence in the agora, itself, because only the force of argumentation rules. there.