Recent studies on urban policy responses to increasing tourism have moved beyond the physical impact of tourism to also include the way tourism is framed by social movements. This paper contributes to this line of research with a focus on frame resonance: the extent to which frames strike a responsive chord with the public in general and policymakers in particular. We introduce a specific form of frame amplification through cultural resonance; the appeal to pre-existing societal beliefs. Using an analysis of policy documents, print, online and social media, we demonstrate that frames around tourist shops in Amsterdam appealed to pre-existing beliefs that portray the inner city as: a delicate mix of functions, an infrastructure for criminal activities, and a business card reflecting the city’s quality of place. These beliefs amplified frame resonance to such an extent that they convinced an initially reluctant local government to ban tourist shops from the inner city, a policy that undermines the accessibility and inclusivity of urban spaces that the local government aims to promote (SDG 11). This suggests that the contingencies in the local context that enable or foreclose the cultural resonance of frames are essential in understanding policy responses to touristification.
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The global agenda to move societies towards a more sustainable course of development also affects the lives of older people in our ageing populations. Therefore, it is important to understand the drivers, intentions and behaviours concerning sustainability among older adults. The aim of this study is to translate and cross-culturally validate an existing instrument (SustainABLE-16 Questionnaire), developed in the Netherlands, which measures how older people view the theme of environmental sustainability in their daily lives, for use in Romania, Poland, North Macedonia and Israel. The SustainABLE-16 covers three domains: 1) Pro-environmental behaviours; 2) Financial position; and 3) Beliefs. The scale was translated in Romanian, Polish, Macedonian, Albanian and Hebrew. Its 16 items were appraised for relevance by older people and experts in the field. A total of 2299 older people, including the original Dutch respondents, were included for the assessment of the level of measurement invariance across six languages, spoken in five countries. As the initial validation of the SustainABLE-16 did not meet internationally-recognised fit requirements, the shorter SustainABLE-8 was validated instead. This instrument proved valid for use in all participating countries (configural validity). Subsequently, increasingly constrained structural equation models were applied to test their fit with the data, ensuring that the fit did not deteriorate. The test results of measurement invariance across the countries indicated that items were stable, achieving partial scalar invariance, with five items demonstrating full scalar invariance. The shorter SustainABLE-8 functions uniformly across all language groups and can, therefore, be used to evaluate sustainable practices among older people. A better understanding of the drivers and practices among older citizens across Europe could, in turn, feed into more fitting public policies on sustainability in the built environment.
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This chapter examines some of the challenges of unlearning anthropocentrism - i.e. the deep-seated cultural, psychological and enacted prejudices of human specialness - in nature-based early childhood education programs. We begin with a critical exploration of recent trends in environmental philosophy and the conservation sciences that seek to move beyond the so-called archaic notions of “wilderness” and “nature” towards more managerial models of human dominion over planetary “ecosystem services.” We suggest the trouble with these discursive moves is that they shirk from the courageous conversations required from environmental education in a time of ecological emergency. We conclude by drawing on research at nature-based schools in the Netherlands and Canada to illustrate the tenacity of anthropocentric “common-sense” and suggest the beginnings of pedagogy of childhoodnatures guided by notions of rewilding and ecological humility. https://doi.org/10.1007/978-3-319-51949-4_40-1 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Studying images in social media poses specific methodological challenges, which in turn have directed scholarly attention toward the computational interpretation of visual data. When analyzing large numbers of images, both traditional content analysis as well as cultural analytics have proven valuable. However, these techniques do not take into account the contextualization of images within a socio-technical environment. As the meaning of social media images is co-created by online publics, bound through networked practices, these visuals should be analyzed on the level of their networked contextualization. Although machine vision is increasingly adept at recognizing faces and features, its performance in grasping the meaning of social media images remains limited. Combining automated analyses of images with platform data opens up the possibility to study images in the context of their resonance within and across online discursive spaces. This article explores the capacities of hashtags and retweet counts to complement the automated assessment of social media images, doing justice to both the visual elements of an image and the contextual elements encoded through the hashtag practices of networked publics.
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Studying images in social media poses specific methodological challenges, which in turn have directed scholarly attention towards the computational interpretation of visual data. When analyzing large numbers of images, both traditional content analysis as well as cultural analytics have proven valuable. However, these techniques do not take into account the circulation and contextualization of images within a socio-technical environment. As the meaning of social media images is co-created by networked publics, bound through networked practices, these visuals should be analyzed on the level of their networked contextualization. Although machine vision is increasingly adept at recognizing faces and features, its performance in grasping the meaning of social media images is limited. However, combining automated analyses of images - broken down by their compositional elements - with repurposing platform data opens up the possibility to study images in the context of their resonance within and across online discursive spaces. This paper explores the capacities of platform data - hashtag modularity and retweet counts - to complement the automated assessment of social media images; doing justice to both the visual elements of an image and the contextual elements encoded by networked publics that co-create meaning.
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Climate change is one of the key societal challenges of our times, and its debate takes place across scientific disciplines and into the public realm, traversing platforms, sources, and fields of study. The analysis of such mediated debates has a strong tradition, which started in communication science and has since then been applied across a wide range of academic disciplines.So-called ‘content analysis’ provides a means to study (mass) media content in many media shapes and formats to retrieve signs of the zeitgeist, such as cultural phenomena, representation of certain groups, and the resonance of political viewpoints. In the era of big data and digital culture, in which websites and social media platforms produce massive amounts of content and network this through hyperlinks and social media buttons, content analysis needs to become adaptive to the many ways in which digital platforms and engines handle content.This book introduces Networked Content Analysis as a digital research approach, which offers ways forward for students and researchers who want to work with digital methods and tools to study online content. Besides providing a thorough theoretical framework, the book demonstrates new tools and methods for research through case studies that study the climate change debate with search engines, Twitter, and the encyclopedia project of Wikipedia.
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Carnival Futures: Notting Hill Carnival 2020 is a King’s Cultural Institute project led by Nicole Ferdinand (Culture, Media and Creative Industries at King’s College London) which sought to engage cultural organisations and other stakeholders in planning for the future of the Notting Hill Carnival. The content of this report is intended as a contribution to current research and to identifying future directions for the development of the Notting Hill Carnival. The material and views expressed are produced by various stakeholders in a series of workshops.
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Through a correspondence between two scholars, this paper explores and critiques various ways in which scholars working in ethnography and cultural analysis frame and construct their methodology and object of study. Through the close reading of theoretical accounts of methodology in ethnography and cultural analysis, we examine how these accounts construct the relationship between the scholar and her object of study.We read these scholarly practices as protocols, referring to the ways in which accounts of methodology may be understood as rules/guidelines by which scholars in these fields conduct research. Protocol etymologically refers to protos (first) and kolla (glue). Through the figure of the protocol, we delineate how scholars in ethnography and cultural analysis themselves become implicated in giving accounts of their research methodologies. Somatechnics presents a thoroughly multi-disciplinary scholarship on the body, providing a space for research that critically engages with the ethico-political implications of a wide range of practices and techniques. The term ‘somatechnics’ indicates an approach to corporeality which considers it as always already bound up with a variety of technologies, techniques and technics, thus enabling an examination of the lived experiences engendered within a given context, and the effects that technologies, technés and techniques have on embodiment, subjectivity and sociality.
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In years to come, the past decade will be characterized as one of revolt against liberalism. With the election of Barack Obama in 2008, liberalism appeared to reach new heights. But the year also marked what, to many, seemed like the beginning of the end. Election after election around the globe saw the rise of pundits, politicians, and parties, from across the political spectrum, that promised alternatives to liberalism’s broken promises. Soon enough, illiberal politicians dominated political discourse: Wilders in the Netherlands. Modi in India. Trump in the United States. Orbán in Hungary. Bolsonaro in Brazil.
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The purpose of the paper is to start a dialogue about differences between Western and Eastern cultures in the way they conceptualize knowledge and discuss the implications of these differences for a global intellectual capital (IC) theory and practice. A systematic metaphor analysis of the concept of knowledge and IC is used to identify common Western conceptualizations of knowledge in IC literature. A review of philosophical and religious literature was done to identify knowledge conceptualizations in the main streams of Asian philosophy. Fundamental differences were found in the way knowledge is conceptualized. In Western IC literature common metaphors for knowledge include knowledge as a thing and knowledge as capital. In Asian thought, knowledge is seen as unfolding truth based upon a unity of universe and human self and of knowledge and action. The research was performed on a limited sample of literature. More research is needed to identify how knowledge is conceptualized in the practice of doing business in Asia and to test the effects of introducing IC theories to Asian businessmen and managers. Moreover, it might be questionable whether different types of resources (Western management literature on IC and Asian cultural philosophies) can be put in a comparative perspective to extract conclusions out of it. This methodological starting point has its confinements, but is plausible partly as long as IC theories originating from an Asian background are still missing, partly as far as philosophical notions within Western IC publications are contrasted with Asian notions of knowledge. Despite this restriction we would like to emphasize that Western conceptualizations of knowledge, embedded in terms like intellectual capital and knowledge management, can not be transferred to Asian business without considering the local view on knowledge. Asian conceptualizations of knowledge should play an important role in the further development of a knowledge-based theory and practice of the firm. We choose deliberately to contrast Western philosophy with cultural and religious connotations in Asian philosophy, as the underlying paradigm is strongly influenced by these notions. This is clearly perceivable in revivalist and reformist tendencies in Buddhism, Hinduism and Islam. Religious notions within these traditions have a strong paradigmatic function in a cognitive and normative sense. Not only in anthropology but also in epistemology, contemporary Asian thought is dominated by a discourse deeply embedded in religious and cultural traditions, in which the dimensions of 'nature', 'subjectivity' and 'history' have well defined boundaries. Anthropologically and epistemologically, all spheres of human reality are analyzed and described within the perspective of an integral and monolithic unity, in which all dimensions and spheres of being are bound. In Western philosophy these spheres of being have been separated from religious notions because of a longstanding secularization due to which religion and culture, metaphysics and philosophy have become separate disciplines.(Boom, 1993)
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