The Israeli human rights organization B'Tselem has classified Israel as an ‘apartheid regime’ for the first time in its history of documenting human rights violations in occupied Palestine, the West Bank, East Jerusalem, and the Gaza Strip. The primary goal of this conceptual paper is to investigate Israel's exploitation of Palestinian tourism and international complicity by focusing on critical examples of international companies and businesses that contribute to the business of Israeli colonisation by confusing tourists and exploiting a lack of knowledge. The study finds that Israel abides by the concept of apartheid in international law, which involves inhumane acts carried out by one racial group to create and retain dominance over any other racial group of people and systematically oppress them.
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The aim of this article is to deconstruct the utopian character of Israel by analysing the case of Rachel's Tomb in Bethlehem. In this illustration of how cultural heritage became dominated by Israel's utopia, this article proposes to create an inspirational alternative. Therefore, two tales of Bethlehem will be juxtaposed. Participatory observation and interviews were conducted in order to examine the context of Rachel's Tomb as well as the family of Claire Anastas. On this platform, different groups of people were invited to discuss complex political issues within the context of alternative tourism. By using Arendt's concept of the ‘agora’ and Habermas' theoretical framework, the lifeworld situation of the Palestinians has been addressed seriously. This creates the necessary condition in order to create hope in a highly politically unstable situation, such as the occupation and colonisation of the Palestinian territories. A critical value-laden perspective supports a stronger concept of communicative action in controversial areas. This concept functions as a structured approach to find an escape from the utopian supremacy of the Israeli ideology. It is an inclusive attempt to create room for a plural dialogue between all the lifeworlds of this region, Palestinians and Israelis.
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Settler colonialism has been theorised as a form of oppression and domination distinct from other colonisation and imperialism processes. This paper aims to deconstruct settler colonialism domination by illuminating both the power of oppression and the power of resistance in Palestine and in the establishment by Israel of settler colonial tourismscapes. Building on Foucault’s examination of power and resistance, settler colonialism is theorised as a disciplinary, bio-power, and sovereign power, and the paper explores how different stakeholders resist the dominant settler discourse in a tourism context. Theoretically, this study contributes to understanding settler colonialism and tourism through the lens of power and resistance. The outcomes of the study find that Israel has contributed to the reorganisation of Palestine as a Jewish homeland and suppress stories of colonial brutality and oppression while selling imaginary geographies that normalise the presence of Jewish settlers in Palestine. Findings also shed some light on how Palestinian tourism initiatives, such as the Kairos Palestine in Bethlehem, produce spaces of constructed Palestinian visibility through tourism. This initiative highlights how alternative tours through the ‘Come and See’ experience might contribute to the re-articulation and reordering of venues, thereby forming a counter-discourse and resistance.
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Blockchains draw everything they touch into a market logic. Is resistance possible?Activist and artistic engagements with blockchain technology point to (at least) threedifferent sets of tactics that aim to subvert this affordance of the technology. The firstis part of an accellerationist logic: riding the waves of capital until capitalism finallycrashes, funding alternative values with whatever profit was accrued while it lasted.The second are part of prefigurative politics: building alternative blockchain systems,often in the form of decentralized autonomous organizations, or DAOs, that perform adifferent kind of politics and social organization, for example cooperativism or self-organized art funding. Then, there are those that explore how blockchain’s logics canbe subverted to make space for different ways of relating in non-financial and more-than-human ways. In this short essay I would like to focus on this third tactic, and toexplore what it might mean, I've been inspired by Patricia de Vries’ take on “plot workas an artistic praxis” (2022) that builds on decolonial theorist Sylvia Wynter describedas “the plot system” that represented small, imperfect corners of relative self-deter-mination within the larger context of colonial plantations (Wynter 1971, 96). De Vriesasks how artistic work, implicated as it is in institutional and capitalist logics, can per-form plot work to create space for relating outside of those logics. But before I adressthis question, it is important to understand what Wynter understands as the logic ofthe plantation.
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Background: The full potential of social entrepreneurship remains challenging to achieve, despite continuous efforts in various economies, including South-East Asia. Several obstacles need to be addressed, such as the scarcity of skilled employees, limited business understanding among founders, difficulties accessing funding and infrastructure, and the absence of proper social impact measurement. Higher education institutions (HEIs) often face constraints in engaging and supporting early entrepreneurial activities, exacerbating the imbalance in the social entrepreneurship landscape. This imbalance has been observed in both Thailand and Myanmar. Research objectives: The Erasmus+ funded project, STEPup, running from 2020 to 2023, recognized an opportunity to foster innovative social entrepreneurship practices tailored for disruptive business settings in these two countries. By applying the challenge-based learning approach through interactive case challenge proceedings involving social entrepreneurs, faculty mentors and students, the development of the entrepreneurial mindset of the latter group was studied. Research design and methods: To accomplish this, a multi-method research design was chosen, which involved a case-challenge experience within the framework of 6 universities, a questionnaire-based survey conducted among the student population which took part in the case-challenge experience and desk research. Results: The study revealed the necessity for a self-organizing and organic support system for social entrepreneurship. The objective of this paper is to present recommendations and strategic guidelines to enhance access and opportunities for existing social enterprises and social entrepreneurs seeking to establish and sustain a social enterprise ecosystem. The proposed framework leverages the support, expertise, and structure of existing higher education institutions. Conclusions: Higher Education Institutions can serve as excellent cases demonstrating how to design and develop resource hubs for social enterprise practitioners and engage stakeholders from all sectors to address social issues and promote awareness.
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In the Netherlands, client and family participation in care for people with intellectual disabilities has been in vogue for a long time, and increasingly receives attention (KPMG and Vilans 2017). However, the perspective and experiential knowledge of service users and relatives is often still insuBiciently used for the co-creation of care. The professional perspective is often still dominant. In addition, professionals mainly focus on clients and less on relatives, even though relatives often play an important role in the client’s (quality of) life (Wiersma 2017). The project ‘Inclusive Collaboration in Disability Care’[1] (ICDC) focusses on enhancing equal communication between people with intellectual disabilities, their relatives, and professional caregivers, and hence contributes to redressing power imbalances in longterm care. It investigates the question: “How can the triangle of client, relative and professional caregiver together co-create better care and support?”.
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In recent years, the effects of the physical environment on the healing process and well-being have proved to be increasingly relevant for patients and their families (PF) as well as for healthcare staff. The discussions focus on traditional and institutionally designed healthcare facilities (HCF) relative to the actual well-being of patients as an indicator of their health and recovery. This review investigates and structures the scientific research on an evidence-based healthcare design for PF and staff outcomes. Evidence-based design has become the theoretical concept for what are called healing environments. The results show the effects on PF and staff from the perspective of various aspects and dimensions of the physical environmental factors of HFC. A total of 798 papers were identified that fitted the inclusion criteria for this study. Of these, 65 articles were selected for review: fewer than 50% of these papers were classified with a high level of evidence, and 86% were included in the group of PF outcomes. This study demonstrates that evidence of staff outcomes is scarce and insufficiently substantiated. With the development of a more customer-oriented management approach to HCF, the implications of this review are relevant to the design and construction of HCF. Some design features to consider in future design and construction of HCF are single-patient rooms, identical rooms, and lighting. For future research, the main challenge will be to explore and specify staff needs and to integrate those needs into the built environment of HCF.
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This paper explores how residents of Helmond Brandevoort, a neotraditional neighbourhood in the Netherlands, socially construct a 'classed' place identity and what role the historicised architecture plays within that process. Given that place identity is constructed through social and cultural practices, the paper argues that residents' consumption of historicised environment is bound up with drawing symbolic boundaries which were explored here by analysing residents’ narratives. Two prominent types of narratives were found: their aesthetic judgement of the residential environment and the way they use it. Through these layered narratives, all interviewees appear to use historicized aesthetics to classify themselves as part of a valued social category. In the neighbourhood explored, the way of boundary drawing based on fostering moral judgements of social behaviour accompanied by efforts to keep neighbourhoods' historicised image unchanged.
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With this article, I explore the connections between blockchain technology, coloniality, and decolonial practices. Drawing on Sylvia Wynter’s thought on the interdependent systems of colonialism, capitalism, and knowledge, as well as more recent work on the coloniality of digital technologies, I argue that blockchain-based systems reproduce certain dynamics at work in historical colonialism. Additionally, Wynter’s decolonial propositions provide a generative framework to understand countercultural practices with. Inspired by Wynter, Patricia de Vries explores the notion of “plot work as artistic praxis” to ask how artistic work, implicated as it is in capitalist logics, can create space for relating dierently in the context of the exploitations of those dominant logics. I apply this notion to examine how Decentralised Autonomous Organisations (DAOs) in the countercultural blockchain space might contribute to this praxis.
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