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The human forces on Pandora unleash tremendous firepower in an epic battle against the Na'vi. The scene is inspired from Apocalypse Now. Cameron also acknowledged that Avatar's exposition of the impersonal nature of mechanized warfare was intended as a critique on America's role in the Iraq war, cautiously noting at the same time that the film is not anti-American. Credit: 20th Century Fox/Photofest.
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The article explores the conditions that fostered an unlikely convergence between James Cameron's Avatar (2009) media industry, his and his colleagues' travel and activist pursuits in Brazil, and Chinese tourist planning. Focusing on one of the film's simulated landscape markers, Cameron's collaborative composition of an audiovisual “Pandorapedia”...
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... El desastre en Bangladesh no sólo nos da un mensaje respecto a que tan excepcionales somos, sino nuestra civilización toda. Este es el motivo, como infieren muchos especialistas por el cual, miles de turistas viajan anualmente a lugares de extrema pobreza como Sudáfrica, Brasil o India, para estar en contacto con el sufrimiento y la muerte (Tumarkin, 2005) (Tzanelli 2015;. Una de las cuestiones entre el turismo en lugares de pobreza, y en espacios de destrucción masiva consisten en que en ambos casos no hay una respuesta por parte de los estados que han sido cómplices en el colonialismo (proceso que empobreció al mundo entero), sino que confiere a los visitantes un aura de superioridad paternalista en consonancia con el arquetipo del viajero europeo del siglo 19 (Tzanelli 2016;. ...
En el presente artículo discutimos críticamente el fin de la sociedad del riesgo como modelo analítico para sentar las bases que nos permitan comprender los cambios recientes en materia de cultura, política y economía. La sociedad del riesgo tal y como fue imaginada por Beck, Giddens y los sociólogos postmodernos ha desaparecido, dando lugar a una nueva y más refinada versión, el capitalismo mortuorio. A diferencia del riesgo (,) que ponía a los ciudadanos en igualdad de condiciones, en el capitalismo mortuorio el valor cultural fundacional es el sufrimiento de otros como condición para maximizar el placer. El terrorismo, en este contexto, provee la materia prima esencial al sistema y crea una situación paradojal (,) ya que las audiencias globales se consternan con las imágenes que invaden sus hogares sobre guerras civiles, ataques terroristas y miseria en todo el mundo, pero adictivamente no pueden resistirse a seguir consumiéndolas.
Moved by the goal of paving the ways of a new theory which would be helpful to expand the current borders of modernity, we discuss critically the end of the risk society. As it was formulated by Beck, Giddens and other senior sociologists, the theory of risk theory has gone forever, resulting a more refined version of global capitalism, we have dubbed as Thana Capitalism. Unlike what Beck noted, that risk equaled the levels and status of citizens, in Thana Capitalism the suffering of others (death) is commoditized as the mainstream cultural value. This not only seems to be the key factor towards pleasure maximization, but terrorism in this context provide with the necessary commodity in order for productive system to be buttressed. However, it creates a paradoxical situation simply because while global audiences are terrorized by the media coverage or the rise of radical groups, they cannot stop consuming death-related news.
... This happens because Urry not only left a prolific legacy for the next generations but he achieved a steady academic platform well-known as the mobilities lab which is originally hosted by Lancaster University. In perspective, one might realize that the theory of mobilities was applied to a wide range of topics and contexts which include, for example, the war on terror and the use of biopolitics for the securitization at borderlands (Yar 2002;Diken 2004;Diken and Laustsen 2002;Bissell 2010;Walters 2016), the intersection of military-machine with transporting and mobilities in peace-times (Kaplan 2006a;2006b;Cresswell 2006), the technological breakthroughs oriented to reproduce virtual experiences and multiple realities (Germann-Molz 2006; 2012), or even as new forms of identity toward morbid consumptions (Frenzel and Koens 2012;Tzanelli 2015;Diekmann and Hannam 2012;Tzanelli and Korstanje 2016;Freire-Medeiros 2014). Indeed interesting reflections are recently obtained from the theory of mobilities which invited to epistemological discussions (Büscher and Urry 2009;Büscher et al. 2010;Adey et al. 2014). ...
Book Description:
In 1992, Ulrich Beck published his classic Risk Society: Towards a New Modernity, which over the years has been situated as a must-read book in anthropology and sociology. The turn of the century brought many unseen political, economic and of course ecological risks for contemporary society. Though brilliant in essence, Beck’s argument does not suffice to explain the times that humans live in now. Risk society has been replaced by a new stage of capitalism, where disasters, human suffering and pain have been commoditized as products to be instantly gazed and consumed by a global spectorship. The term “Thana-Capitalism” is used to describe the rise of a new form of capitalism, centered in the consumption of death and pain. This book captivates the needs of discussing capitalism from a new angle, introducing new theories, insights and debates revolving around political anthropology. In five short chapters, I did my best to explore this idea with different but interrelated topics such as leisure, tourism, consumption, terrorism, disasters, climate change, and political violence. The present project is useful for pre-graduate students (in humanities and social sciences) interested in politics, cultural studies and anthropology. (Nova)
... This happens because Urry not only left a prolific legacy for the next generations but he achieved a steady academic platform well-known as the mobilities lab which is originally hosted by Lancaster University. In perspective, one might realize that the theory of mobilities was applied to a wide range of topics and contexts which include, for example, the war on terror and the use of biopolitics for the securitization at borderlands (Yar 2002;Diken 2004;Diken and Laustsen 2002;Bissell 2010;Walters 2016), the intersection of military-machine with transporting and mobilities in peace-times (Kaplan 2006a;2006b;Cresswell 2006), the technological breakthroughs oriented to reproduce virtual experiences and multiple realities (Germann-Molz 2006; 2012), or even as new forms of identity toward morbid consumptions (Frenzel and Koens 2012;Tzanelli 2015;Diekmann and Hannam 2012;Tzanelli and Korstanje 2016;Freire-Medeiros 2014). Indeed interesting reflections are recently obtained from the theory of mobilities which invited to epistemological discussions (Büscher and Urry 2009;Büscher et al. 2010;Adey et al. 2014). ...
The theory of mobilities has gained great recognition and traction over recent decades, illustrating not only the influence of mobilities in daily life but also the rise and expansion of globalization worldwide. But what if this sense of mobilities is in fact an ideological bubble that provides the illusion of freedom whilst limiting our mobility or even keeping us immobile? This book reviews the strengths and weaknesses of the mobilities paradigm and in doing so constructs a bridge between Marxism and Cultural theory.
... This happens because Urry not only left a prolific legacy for the next generations but he achieved a steady academic platform well-known as the mobilities lab which is originally hosted by Lancaster University. In perspective, one might realize that the theory of mobilities was applied to a wide range of topics and contexts which include, for example, the war on terror and the use of biopolitics for the securitization at borderlands (Yar 2002;Diken 2004;Diken and Laustsen 2002;Bissell 2010;Walters 2016), the intersection of military-machine with transporting and mobilities in peace-times (Kaplan 2006a;2006b;Cresswell 2006), the technological breakthroughs oriented to reproduce virtual experiences and multiple realities (Germann-Molz 2006; 2012), or even as new forms of identity toward morbid consumptions (Frenzel and Koens 2012;Tzanelli 2015;Diekmann and Hannam 2012;Tzanelli and Korstanje 2016;Freire-Medeiros 2014). Indeed interesting reflections are recently obtained from the theory of mobilities which invited to epistemological discussions (Büscher and Urry 2009;Büscher et al. 2010;Adey et al. 2014). ...
In this chapter, we combine the advances of other disciplines to expand our understanding of terrorism and the fields of emotions. In this respect, as L. Howie puts it, the media industry engendered a culture of witnessing which not only is conducive to terrorism, but enlarged fear to other continents. The globalization of fear operates in a new field which is based on what Baudrillard named ‘the spectacle of disaster’. Though this vicious circle between the spectatorship of disaster and terrorism not to be broken, the problem is far from being solved. Terrorism and 9/11 as founding event ignited a new stage of capitalism which Korstanje called ‘Thana-Capitalism’. Unlike modern sociologist imagined risk-society, Thana-Capitalism characterizes by commoditizing others’ suffering as a form of entertainment for a global audience.
... Zone of extreme poverty situated in the periphery as India, Brazil, or South-Africa offers a fertile ground for visiting places characterized by slumming and ghettoization. Similarly, to dark tourism, slum tourism initiated new trends where the criterion of attraction seems to be human suffering (Reijinders 2009; Freire Medeiros 2014; Tzanelli 2015;. In fact, as Tzanelli (2016) puts it, Thanatourism and slum-tourism are inextricably intertwined since both are efforts to re-interpret the pastime according to the needs of the financial elite, which do not make responsible for the arbitrariness of colonization process. ...
This book centers not only on the “scourge of terrorism”, a problem which concerns policy-makers, officials and governments worldwide, but dissects the reasons and effects it has on people’s daily lives. Focusing on 9/11 as the founding event, terrorism and the attention given by the media and news containing violence-related content paved the way for the rise of a new stage of capitalism. Authors invited to this project discuss with accuracy to what extent terrorism is changing day-to-day behaviours, social institutions and democracy. Basically, the rise and expansion of globalization, which crystalized into a more mobile world, alluded to a culture of instantaneity where news on terror produces a double-edge effect. On one hand, terrorist cells are prone to develop crueler and further violent tactics to perpetrate their attacks since the constant media coverage produces a process of desensitization in audiences. On another hand, the “war on terror” is discursively manipulated to impose some restrictive economic policies that would otherwise be neglected. Lastly, not only does terrorism seem to affect the tenets of democracy, but it also accelerates the rise of populist leaders in the decades to come. Since terrorism is subtly changing our lives, this book offers an all-encompassing model to expand the current understanding of students, scholars and policy makers in order to prioritize republicanism over “the concept of security”. In this vein, Latin America has much to say to shed light on how terrorism effaces democracy. In view of the American sentiment of exemplarity adjoined to the commoditization of death in capitalist societies, the discourse of fear may very well lead to pathological reactions that prevent “hospitality”, which was historically the touchstone of the Western world.
... Interesting studies evinces how other parallel forms of tourism consumption as slumming keep some commonalities with thana-tourism. If fact, what these new segments look seems to be consuming the Others` pain (Reijinders, 2009;Freire Medeiros, 2014;Tzanelli, 2015;. In fact, as puts it, Thana-tourism and slum-tourism are inextricably intertwined since both are efforts to re-interpret the pastime according to the needs of financial elite, which do not make responsible for the arbitrariness of colonization process. ...
This essay review is not an applied research, nor ethnography conducted in dark tourism places, rather, it connotes with a conceptual debate respecting to the shifts in holiday-making process suffered recently. This marks the rise and expansion of a new facet of capitalism, Thana Capitalism, with a definite class, death-seekers who are prone to consume events, situations of pain and suffering to reinforce their own supremacy. Beyond the so-called interests or sensibility for the other, dark tourism practices hidden a perverse core which is unveiled in this discussion. KEYWORDS Tourism. Death Seekers. Capitalism. Thana Capitalism. Mobilities. RESUMO Este ensaio não trata de pesquisa aplicada ou de etnografia em locais de turismo 'dark', mas, sim, encaminha um debate conceitual sobre as mudanças nos processos recentes das viagens. Processos que marcam o surgimento e expansão de uma nova faceta do capitalismo, o Thana Capitalismo, que se caracteriza pela presença de uma classe de consumidores propensos a consumir eventos, locais e situações mórbidas ou situações de dor e sofrimento, para reforçar sua própria supremacia. Além dos interesses ou [in]sensibilidade para com o outro, as práticas obscuras do turismo escondem um núcleo perverso, revelado nesta discussão.
... Zone of extreme poverty situated in the periphery as India, Brazil, or South-Africa offers a fertile ground for visiting places characterized by slumming and ghettoization. Similarly, to dark tourism, slum tourism initiated new trends where the criterion of attraction seems to be human suffering (Reijinders 2009; Freire Medeiros 2014; Tzanelli 2015;. In fact, as Tzanelli (2016) puts it, Thanatourism and slum-tourism are inextricably intertwined since both are efforts to re-interpret the pastime according to the needs of the financial elite, which do not make responsible for the arbitrariness of colonization process. ...
Problems to understand social phenomenon associates to our misconceptions, stereotypes and prejudices imposed during our early socialization. This happens not only with tourism which is valorized as a right of all citizens in modern societies, but also with terrorism, judged as the main threat of West. However, what would happen if both would be different sides of the same coin? This essay review explores the roots of tourism and terrorism during the process of unionization in US. What on one hand resulted in a hyper-mobile process that shore up tourism, on another was a desesperate attempt to struggle against terrorism. In this vein, it is safe to say that tourism is terrorism by other means.
... Zone of extreme poverty situated in the periphery as India, Brazil, or South-Africa offers a fertile ground for visiting places characterized by slumming and ghettoization. Similarly, to dark tourism, slum tourism initiated new trends where the criterion of attraction seems to be human suffering (Reijinders 2009;Freire Medeiros 2014;Tzanelli 2015;2016). In fact, as Tzanelli (2016) puts it, Thanatourism and slum-tourism are inextricably intertwined since both are efforts to re-interpret the pastime according to the needs of the financial elite, which do not make responsible for the arbitrariness of colonization process. ...
... Thanatopsis has been pivotal in the consolidation of all types of thanatourism or dark tourism (Seaton, 2002). It has informed the artistic sentiment of travellers to various sites of mourning, devastation and violence since the birth of Western modernity, and more recently the digital work of artists operating in the context of powerful audio-visual industries, such as film (Tzanelli, 2015b). Weiwei's involvement in the politics of Lesbos, currently one of the main entry points to Europe for refugees, especially from war-ridden countries such as Syria, involves sharing images on Instagram from the Moria refugee camp on the Greek island to expose the migrants' difficult living conditions, as well as a video of aid workers helping people off a rubber dinghy as they arrive from Turkey to the Greek island. ...
The article interrogates the rationale and origins of changing imaginaries of tourism in Greece in the context of the current economic crisis. We detect a radical change in the ‘picture’ of the country that circulates in global media conduits (YouTube, Facebook, official press websites and personal blogs). We enact a journey into past media representations of Greece as an idyllic peasant and working-class site, but proceed to highlight that such representations are being recycled today by Greeks (especially but not exclusively) living and studying abroad. This stereotype, which focuses on embodied understandings of happiness and well-being, is being challenged by the current economic crisis. In its place, we detect the emergence of a new dark and slum imaginary, propagated by both native and global intellectuals–activists. The new imaginary both tests in practice and bears the potential to re-invent Greece as a tourist destination. Not only is the change informed by the European histories of art, slum and dark tourism, focusing on middle-class refinement and philanthropy, it also bears the potential to promote Greece as a cultural tourist destination in global value hierarchies in controversial ways.
... Zone of extreme poverty situated in the periphery as India, Brazil, or South-Africa offers a fertile ground for visiting places characterized by slumming and ghettoization. Similarly, to dark tourism, slum tourism initiated new trends where the criterion of attraction seems to be human suffering (Reijinders 2009;Freire Medeiros 2014;Tzanelli 2015;2016). In fact, as Tzanelli (2016) puts it, Thanatourism and slum-tourism are inextricably intertwined since both are efforts to re-interpret the pastime according to the needs of the financial elite, which do not make responsible for the arbitrariness of colonization process. ...
The days of Thana Capitalism ignited after 9/11 gave a new platform where consumers are in quest of others' suffering. We are a death-seeking society and we look for witnessing others' death. While lay people are often bombarded with news reporting murders, or natural disasters, a much deeper narrative of death occupies a protagonist role in mediating between citizens and their institutions. In this review, the authors hold the thesis that disasters do not affect most cultures traumatically, because most cultures have developed agility in the course of dealing with disasters or traumatic events in the past. Also, in their display of evolutionary dynamism, cultures that have such genetic traits crave for occasional recurrences of traumatic events: traits that are not in use may eventually become extinct and it is natural that cultures that hold these valuable traits do not want their extinction.
