Attending to the broader wellbeing debates, this study examines the interplay between forest-based tourism practices and sustainability. It does so by building on Max Weber’s notion of disenchantment of the world to explore how planetary wellbeing can be cultivated through the commercial practice of forest bathing. In positioning the study within the Serbian context, we build on feminist new materialist ideas to explore the ways in which broken ties between postmodern humans and forests as our primordial home can be reclaimed through this tourism practice. Using the empirical data collected during two forest tours, we take the relational approach in our analysis of the meanings the forest tour attendees ascribed to their experiences. In extending scholarly understandings of the notion of sustainability, we discuss the ways of achieving planetary wellbeing through forest bathing and the potential of more-than-human entanglements to re-enchant the world. To conclude, we discreetly illuminate one way of reconceiving the idea of enchantment and encourage rethinking our everyday and tourist practices in disenchanted Anthropocene.
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The divide between us and the rest of nature has been attributed to various rootcauses: the growing disenchantment of the world, the loss of direct experience andlately the replacement of the real with simulations of it. Modernity's move away fromthe natural world has also generated countervailing movements, beginning with theRomantics and leading up to the manifold forms of environmental education in ourtimes. When we seek to reconnect to the natural world through an open-ended artistic process, what happens? In this thesis, Jan van Boeckel explores the kind of learning that takes place through arts-based environmental education.
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This research explores two processes: globalisation and regionalisation. They will be analysed by means of what the author calls the 'conceptual triangle': the mutual interdependence of politics, economy and society. This analysis will be undertaken from a cultural sociological perspective. This means, that especially the way people value and give meaning to the processes of globalisation and regionalisation - but also vice versa: how these processes influence the values and meaningful structures of people - are central to this study.
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In media audience research we tend to assume that media are engaged with when they are used, however ‘light’ such engagement might be. Once ‘passive media use’ was banned as a reference to media use, being a media audience member became synonymous with being a meaning producer. In audience research however I find that media are not always the object of meaning making in daily life and that media texts can be hardly meaningful. Thinking about media and engagement, there is a threefold challenge in relation to audience research. The coming into being of platform media and hence of new forms of media production on a micro level that come out of and are woven into practices of media use, suggests that we need to redraft the repertoire of terms used in audience research (and maybe start calling it something else). Material and immaterial media production, the unpaid labour on the part of otherwise audience members should for instance be taken into account. Then, secondly, there is the continuing challenge to further develop heuristically strong ways of linking media use and meaning making, and most of all to do justice, thirdly, to those moments and ways in which audiences truly engage with media texts without identifying them with those texts.
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For twenty years, typical outdoor lifestyle sports like rafting, snowboarding and rock climbing, which used to be exclusively practised in natural environments, are being offered in controlled artificial settings. This process can be described as 'the indoorisation of outdoor sports'. With this development, questions of authenticity arise. Are these new, commercial forms still authentic lifestyle sports? And can we consider the participants in these indoorised lifestyle sports as authentic? There has been a discussion about authenticity in lifestyle sports since its worldwide popularisation and it is worth to reconsider this discussion against the background of new, commercial versions of lifestyle sports. Therefore, in this paper a qualitative analysis is offered about the consumption of a constructed authenticity in a cultural context increasingly characterized by artificialization.
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