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This article brings into conversation foundational concepts in the sociology, anthropology, and geography of tourism, specifically those of the tourist gaze, tourism performance of place, the hospitality pact, tourist encounters, with the most recent tourism geopolitics. Historically the first four concepts contributed to legitimizing tourism as an object of social scientific research beyond business and economics. They provided important terminology to conceptualize tourism not merely as an industry, but also as a powerful social force. Yet, they also contributed to nurturing anthropocentric worldings that separate tourism from geopolitics and enact Western-centric, liberal, universalist, and optimistic ideas about nature, culture, and the self that remain problematic to date. Expanding on the conceptual matrix traced by these terms and with a stronger foundation in tourism geographies research, the concept of tourism geopolitics is conducive to otherwise worldings. It points at the historically specific and artificial barrier between tourism and geopolitics, laying the groundwork for nuanced vocabularies that explore the intimate relationships among tourism, power dynamics, geographical locations, the body, materiality, physicality, affective experiences, and imaginative processes within the field of tourism geographies research. I approach these concepts as part of the heterogeneous intellectual frameworks that understand tourism as an ultimately Euro-American spatial, cultural, political, and embodied milieu that is subject to questioning, critique, and transformation. [ABSTRACT FROM AUTHOR]

In this text, we argue for critical reflexivity regarding 'global social policy studies', focusing on the pitfalls of forms of historical presentism and Eurocentrism, not least in terms of a profound silence about colonialism, culminating in a 'view from above or from nowhere'. We explore the importance of historical legacies of historical socialist worldbuilding projects and the complexities of so-called 'transition' in liminal, peripheral, spaces. The text is structured around four interlinked dialogues and reflections: on the nature of our critique of Global Social Policy as an emergent field; on understanding the unfolding dynamics of social policy in the Global East; on the importance of decolonial histories and historiographies as a way of overcoming the profound 'presentism' of Global Social Policy and, finally, on the possibilities of articulating a Global Social Policy 'otherwise' and an ethics of translation. [ABSTRACT FROM AUTHOR]

The concept of the undercommons offers a lens for complicating the discourse of conviviality in education. In this paper, the authors draw on learning experiences opened through black feminisms, decoloniality and anti-coloniality, and new materialisms in an experimental graduate course. Presenting stories drawn from a shared educational space, they theorise fugitive convivial praxis and elucidate insurgent opportunities for intellectual study that nurture decolonial undercurrents of the university apparatus. Such engagements allowed for radical vulnerability in coming together through processes of ethical care, place-making, and counter-expressive thinking especially when coded formations of diversity insist on colonial logics and modes of operation in higher education. With curiosities and questions emerging in the undercommons, the authors also consider remote learning during the coronavirus pandemic toward future possibilities. [ABSTRACT FROM AUTHOR]

Although they are not often in explicit conversation with each other, several scholarly contributions about the otherwise and grace, respectively, echo each other in striking ways. In this article, the author explores some of these echoes. Assembling theoretically various approaches to the otherwise and grace allows him to show that they both tread on similar theopolitical paths, and to identify three points on which they converge: excess, incarnation and turbulence. The article is structured around these three confluences. Each section begins with a description of a particular way of approaching the otherwise, which is then compared with a similar way of approaching grace. Each section concludes with reflections on the spaces of convergence thus identified, and it is argued that they constitute promising sites for the deployment of a 'theopolitical analytics' in anthropology., Competing Interests: The author declared no potential conflicts of interest with respect to the research, authorship and/or publication of this article., (© The Author(s) / Le(s) auteur(s), 2023.)

Despite myths of color-blindness in the Netherlands, Black women are marginalized by mainstream expectations of racial and cultural homogeneity. I use Amsterdam Black Women as a case study to illustrate the lived experiences of women affected by this exclusion. In this space, women freely critique Dutch society through mundane moments of truth-telling, venting, and joking, which enable individual problems to rise to a community level. I explore how subtle configurations of Black feminist organizing can be key sites of healing, experimentation, and political engagement. This research complicates how we understand experiences of misogynoir when race consciousness is blended in a transnational context and how Amsterdam Black Women has made possible the refusal of Dutch norms that require members to accept their oppression silently and support false narratives of progressiveness and color-blindness. [ABSTRACT FROM AUTHOR]

This reflective article offers an account of important lessons I have been taught as an educator in the field of global citizenship education over the last 20 years. The article highlights some of the complexities and challenges in this area, with particular attention to problematic patterns of north–south relations and to the role of education in addressing systemic complicities in harm and unsustainability. The stories of practice presented in this article describe pedagogical experimentations in depth education and gesture towards global citizenship education 'otherwise'. [ABSTRACT FROM AUTHOR]

This paper discusses Hilan Bensusan's new book, Indexicalism: Realism and the Metaphysics of Paradox, from two different yet interrelated angles. On the one hand, it examines its problematic admixture of subtractive and chiastic logics for approaching the Otherwise, and questions its unresolvedness thereof. On the other hand, it analyses its anti-ontologism and criticises its subsequent mistrust of the conceptual beyond the perceptual. An in-depth reconsideration of philosophy's original distinctiveness and a polyvalent conversation with extramodern ontologies guide the discussion, through which we nonetheless stress the relevance of Bensusan's proposal in a philosophical arena dominated by the power negative and agree with him on the importance, if not on the absoluteness, of indexicality for the renewal of contemporary thought. [ABSTRACT FROM AUTHOR]

The word "otherwise" has long been viewed as a challenge to most Chinese college students, for it often changes in the way that it is used and understood. By taking a careful study of the word itself and the context where the word is used, this paper tries to explore the possible uses and interpretations of the word "otherwise" to help Chinese students better understand it in different contexts, and then to offer the suggested solutions to the improvement in the proper understanding and use of the word. [ABSTRACT FROM AUTHOR]

Theories of vulnerability have constituted the conceptual core of the anthropology of disaster for roughly 40 years. Yet, there is an undercurrent of disquiet among disaster scholars and community leaders who worry that vernacular uses of vulnerability can be insulting to individuals and communities with whom we work, and/or with whom we identify. There is a growing discomfort that categorizing the "vulnerable" acts to discursively nullify the everywhere‐visible "resilience," toughness, and genius that exist in communities that are habitually exposed to risk and hazards. We argue that constructing vulnerability as a characteristic of subaltern peoples and marginalized places is truncated at best and can perpetuate violence—epistemic, semiotic, and material—at worst. To identify the "vulnerable" is, we contend, necessarily a process of otherizing and essentializing. We see and are concerned to further encourage an emergent form of disaster anthropology that is particularly oriented toward understanding and theorizing the institutions, systems, and individuals that structure risk, and in the process to focus attention away from "the vulnerable." To our surprise, this has emerged in recent anthropological writings in very particular ways. We find the orientation away from vulnerable populations among our colleagues who write at the intersections of disaster institutions and local communities. Here, we recognize vulnerability conceived not merely as historical inequity that produces negative outcomes, but as nested and contested sites of struggle for different visions of utopian futures, for contrasting articulations of what constitutes risk, and for diverse cultural logics of the good. [ABSTRACT FROM AUTHOR]

This humanscript is an attempt to extend the limits of our qualitative research, theorizing and praxis alongside youth engaged in social justice projects. Research must bend, shift, and transform to the needs and will of communities–especially youth–whose voices in research are often maligned or misrepresented, if heard at all. Imagination and creativity are pathways to "otherwise" possibilities or alternative approaches to qualitative research theories, methodologies, and methods. This article offers three vignettes drawn from research projects with youth of color wherein three key commitments emerge: Double Dutch methodology, desire-based frameworks and projects in humanization, storying and listening. These are commitments to doing qualitative research with youth in more humanizing and creative ways. [ABSTRACT FROM AUTHOR]

Within anthropology, a recent intensification of scholarship on "the otherwise" can be observed. The adverb "otherwise" means "differently, in another way." In anthropology, however, it is also used as a noun, to denote something that is an alternative. I argue that a gradual transformation of anthropology's epistemological politics, from a critique of otherings to engagements with the political potentialities of "the otherwise", has triggered this intensification. In this article I show how an anthropology of the otherwise can be fruitful in medical anthropology. By presenting ethnographic material on a community health project in Madrid, I will demonstrate its heuristics. In particular, researching the otherwise reveals the longue durée of power and inequalities that permeates contemporary medicine and the spaces of the otherwise that are made to exist within medicine, too. I hereby argue for a political anthropology of health and medicine that lets itself be affected by others' otherwise and contributes to crafting it into existence. [ABSTRACT FROM AUTHOR]

This article engages recent queries in anthropology regarding where to find openings for reimagining, recreating, or rearticulating a moral and political otherwise. I suggest we can find such openings in the political potentiality of ironic experiences--intensely unnerving confrontations with the discrepancy between accepted norms and cherished ideals, of which these norms fall short. Through a person-centered account of one of Indonesia's most well-known waria (transgender woman), I demonstrate how an out-of-the-ordinary woman's pursuit of a pious, ordinary life occasions a profound estrangement from common understandings of what it means to be Muslim. This, then, facilitates the possibility of reimaging religious and political orientations despite a national political context of growing incommensurability between Islam and non-heteronormativity. [ABSTRACT FROM AUTHOR]