For German-speaking tourists, an Oriental market (in Arabic: souq) is an exotic place representing the ‘Otherness’. Referring to this Oriental context, the article aims to answer the following questions: What are the tourists’ imaginaries and social narratives and what is the role that cultural brokers play? Gaining insight into the imaginaries and on-site performances of German-speaking tourists of a mega-cruise liner will contribute to the discussion of imaginaries and embodied performances in general as well as the mediation and the construction of space. The research reported upon in the article is part of a larger field study (2012–2014) in Souq Muttrah, the oldest and formerly main market in Oman. Participant observation, photography and in-depth interviews with different types of tourists, local customers, cultural brokers and on-board employees were conducted and marketing material was analysed. Results indicate that in the marketing material, the tourists are already beginning to travel backwards in time. During their visit to the souq, the multi-sensory performances and embodied imaginaries are enhanced by stories of the Arabian Nights. Cultural brokers play an essential role in ‘localizing’ the tourist experience. They adjust their own identities and direct the tourists’ performances at different stages, similar to an Oriental theme park, for example, they stop at a frankincense shop.
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Worldwide, rivers face challenges due to human and climatic pressures. Floods, droughts, pollution, damming and hydropeaking are only a few examples of these pressures, and influence the way rivers flow. Climate change adaptation projects increase the incentive to domesticate rivers, often legitimised through expert views on (future) vulnerability and risk. This emerging river imaginary dominates current debates in many rivers in our world. River imaginaries reflect spatially bound hydrosocial territories in which multiple actors on multiple scales from multiples sectors operate to reach varying objectives. They include water flows, ecological systems, climate conditions, hydraulic infrastructure, financial means, institutional arrangements, legal frameworks and information/knowledge hubs. In the context of climate change adaptation, river imaginaries are strongly dependent on the extent to which climate change is expected to influence rivers through a mixture of probable, possible, desirable or preferable versions of a (future) river. As such, knowledge-structures of future making are scrutinised in this research by emphasising on the role of change, the role of futures and the role of experts. This presentation aims to elucidate how river imaginaries have influenced river management under climate change adaptation that resulted in large infrastructural projects. Through a study of the Meuse river, a concrete case of a imaginary came into being in the Dutch-Belgian Border-Meuse trajectory. Moreover, preliminary result from adaptation projects in the marshlands of the lower Magdalena in Colombia strengthen the dominate imaginary of technocratic and ecocentric approaches to climate change adaptation where an expert view on local knowledge dominates.
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Nature-based tourism in the desert can play an important role in reconnecting people with nature. Tourist experiences are influenced by imaginaries as well as the spiritual and aesthetic values of the landscape, promoting a new identity through a sense of transformation and belonging. These Cultural Ecosystem Services (CES) shaped as well by geopolitical imaginaries have as yet remained unexplored. They are important, new contributions to the body of research. How do German-speaking group and cruise tourists imagine the desert and how do they experience the cultural values of the dry ecosystem ‘in situ’? Primarily, in-depth interviews and travel ethnography were applied along with photography and content analysis of marketing material. To support these methods, a survey was distributed to mega-cruise tourists visiting the desert. Results show that group tourists in particular romanticize an imaginary, quiet, empty place similar to a sacred space, promoting self-transformation, a deep connection with the space and sociality with nature and/or with others. Their experiences also enhance empathy for the natural environment through ‘self-immersion’, creating profound well-being. While in the desert, group tourists engage in a multi-sensuous immersion and spiritual transformation, while cruise tourists enjoy an adventure experience. 74% of the cruise tourists enjoyed being in a completely different environment. But, due to noise, overcrowding and built infrastructure, some CES such as silence, finding solitude and viewing of the sands are diminished. A proposed framework takes into account the influence of geopolitical imaginaries and the spiritual and aesthetic values of the desert leading to the core spiritual experience. Such a framework can justify the long-term protection of the desert, and its high cultural value, as well as an environmental ethic.
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This edited collection addresses the problem of how the creation of novel spaces of governance relates to imaginaries of connectivity in time. While connectivity seems almost ubiquitous today, it has been imagined and practiced in various ways and to varying political effects in different historical and geographical contexts. Often the conception of new connectivities also gives birth to new spaces of governance. The political denomination of spaces – whether maritime, continental, social, or virtual – reflects the situatedness of power. Yet, such crafting of new spaces also expresses particular imaginaries and technologies of connectivity that make governance possible. Whereas the study of international relations has traditionally focused on the role of agency and structure in power relations, the affects, beliefs, attitudes, and practices that intervene in how groups of people connect in given times have not attracted much scholarly attention
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The potential impact of urban (re)development on the well-being of residents has been recognized in literature (Butcher & Dickens, 2016; Brummet and Reed, 2019), underscoring the need to critically examine one’s approach to studying the so called ‘urban peripheries’. This paper proposes the practice of mapping alternative city imaginaries, together with local partners, to promote inclusive and 'a more diverse and sustainable perspective on [city] prosperity' (Arbonés Aran, Petkova and Moodey, 2023).We present a case study of the living lab ‘Cities and Visitors’ (Amsterdam School of International Business) based in Amsterdam Southeast (Zuidoost). The study employs a mixed methods to capture and map 'alternative imaginaries' of 'urban peripheries' together with local partners, students, and inter-city collaborators. As urban developments continue to comply with technocratic systems and strategies (Pries, 2022), it becomes important to deepen our understanding, engagement, exploration, and preservation of city spaces, particularly in the so called urban ‘peripheries’ that are often subjected to the dynamics of de/reconstruction and rejuvenation brought by external actors.The paper also advocates for a reflective and ethical research methodology, as the participants engage in thoughtful and (self) reflective research practices. We see this as an intervention in the business curriculum, often criticized for producing 'neoliberal agents' (Orta, 2019), whereas students must also cultivate competences in 'sustainability' (UNESCO 2014, 2017). Embracing the perspectives of affect (Thrift, 2008) and standpoint theory (Harding, 2008), as well as critical counter-mapping with digital methods (Rogers, 2013), we intend to nurture the emotional intelligence and literacy in students, facilitating transformative pedagogies (Mezirov 1990; Maiese 2017).
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In Amsterdam we have been working with a diversity of partners in the city for more than a decade now. Our study and research in our research group Cities & Visitors have been focused on the image and reputations of our cities, including the image and reputation of different areas of the city itself. Year after year, we have seen together with our students in different European cities, how somehow intangible concepts truly influence the prosperity and the prospects of those living in different city areas. While some areas have been considered cool and ‘the place to be’ (mostly in the carefully restored older city centers) others suffer from a resilient bad reputation (see especially some neighborhoods in the peripheral areas)However, we have also realized that good and bad reputations do not last forever. Before the covid pandemic, many of the beautiful but overcrowded historical centers had become ‘no-go areas’, according to many residents. Simultaneously, we were also starting to identify clear signals that the reputation of some ‘peripheral’ places that had been considered the ‘worse places’ for years were beginning to be reframed. Operating from one of these peripheral areas in Amsterdam, the Bijlmer in the South East, we had already started to discover the interest, the knowledge and the creativity that slowly but surely had been nesting in Bijlmer, home to people from all over the world. We also realized that many of these areas had also become the home of our university campuses, including student housing. At the same time we also saw that lots of work still needed to be done and that all of the appealing potential was not necessarily visible at first sight. The area has been lacking infrastructure to articulate and put the already existing interest on the map. Challenged by our students, we reflected on our role as a university of applied sciences and decided to put some results of our research into practice. We have started a real life Lab & Café with a number of partners in Amsterdam South East. In the Lab we work on place making, building maps, exploring and documenting in cooperation not only with our students and co-researchers but also (and especially) with many key actors in Bijlmer who believed in and advocated for its potential before others. These experiments and practices respond to the need to develop (by doing) a more polycentric mapping of our cities and to stimulate different views on creativity and creative business initiatives. The work has the extra impact of being part of a consortium of five cities in Europe linked by our project IMAGE. In the Ureka workshop we would love to share with you how Spinoza Imaginaries Lab & Café has enabled us to become better ‘agents of change’ in our campuses. Through a ‘’Yes We Can,’’ approach one finds commonalities and discovers that co-creation is also a matter of commitment and trust and that creativity is inherent to life and belongs to all life phases and facets.
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All Gone is a series of experiments with AI that build on existing collections of climate fiction to create much-needed new climate imaginaries. As the climate crisis is also a “crisis of imagination” (Ghosh, 2016), this project turns to the art genre that is best at forecasting and imagining alternative futures: science fiction. Using collections of ‘cli-fi’ novels, in which science fiction meets natural disaster or heavy weather, algorithms are trained until they are able to render new climate imaginaries in textual and visual form. The edited texts and curated images are further developed into audio stories and a tarot deck as tools for reflection on present and future living with a changing climate.
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At the age of a failing economic system and undeniable evidence of the effects humankind has had over the planet, it is necessary to look for alternatives to the way we live locally. This article explores the use of designing narratives and metanarratives to co-create imaginaries serving as the needed alternatives. This research starts by considering the historical factors to understand how industrialisation and the loss of traditional practices created a culture of disconnection from Nature in the Girona area, but also looks at why people start now reconnecting with it. The analysis is the foundation for speculative design practices to co-create a new local narrative of connection and regeneration. The project adopted the Integrative Worldviews Framework and used paradoxes to create possible future worldviews based on historical factors and literature. Citizens participated in conversational future-visioning workshops to develop and evaluate their local imagery of the previously created worldviews. This conversation-based exercise evidenced the potential of paradoxes in destructive futures to create imaginaries of regeneration. These imaginaries merge and form future stories. From the future narratives, the practice created cultural artefacts embodying a new culture of connection based on storytelling, traditional jobs, and a mythological understanding of Nature. Finally, as observed at the end of the project, these artefacts allow citizens to adopt them as their culture and expand their current worldview.
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The Living Lab approach has become popular and developed in the past decade. It could provide a configuration to pursue a shared vision of integrated water resources management of the Citarum River in West Java - Indonesia. The multi-stakeholder situation and the growing recognition of interdependencies among stakeholders foster the complexity of addressing sustainable river management for the Upper Citarum River. To gain insights on essential competencies and adaptations in higher education curricula, the Environmental Engineering Department of the Faculty of Civil and Environmental Engineering-ITB, Telkom University Indonesia, and Van Hall Larenstein University of Applied Sciences, Netherlands, joined hands in a collaborative research project. This study aims to develop a socio-engineering aspect for sustainable river water quality management in the Environmental Engineering Field and Curricula. The methods used are social imaginaries of Participatory Mapping and a Poetry Route that allowed the involved river bank communities to activate their role and take positions in the living lab. Institutional stakeholders, acting in a facilitating role, learned to gain and share information from and with the community. The result concludes that social imaginaries methods enable a new perspective in developing community-based programs and advocate further exploring the socio-engineering competencies of environmental professionals.
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This is a critique of how designers deal with contending histories and multiple presents in design to speculate about socio-technical futures. The paper unpacks how embedded definitions and assumptions of temporality in current design tools contribute to coloniality in designed futures. As design practice becomes implicated in how oppression extends from physical systems to global digital platforms, our critique rejects the notion that it is only AI that needs fixing and it dissects the Futures Cone used in speculative design to make these issues visible. As an alternative, we offer a hauntological vocabulary to aid designers in reorienting their speculative tools and accommodating pluriversality in anticipatory futures. To illustrate the benefits of the proposed metaphors, we highlight examples of coloniality in digital spaces and emphasize the failure of speculative design to decolonize future imaginaries. Using points of reference from hauntology, those that engage with uncertain states of lingering or spectrality, and notions of nostalgia, absence, and anticipation, this paper contributes to rethinking the role that design tools play in colonizing future imaginaries, especially those pertaining to potentially disruptive technologies.
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