Tourist attractions constitute the metaphorical 'heart' of tourism. This book aims to both deconstruct and construct what tourist attractions are, how we perceive them and how we can enhance our understanding of what attracts us as tourists. The volume reaches beyond current ideas about the ways tourist attractions are created, shaped and packaged. It focuses on the importance and subjective nature of identity, memory, narrative and performance in the tourist experience to find new ways of analysing and managing tourist attractions. The book will appeal to researchers and students in tourism and destination management and heritage and indigenous tourism.
"Kundalini yoga presented Jung with a model of something that was almost completely lacking in Western psychology--an account of the development phases of higher consciousness.... Jung's insistence on the psychogenic and symbolic significance of such states is even more timely now than then. As R. D. Laing stated... 'It was Jung who broke the ground here, but few followed him.'"--From the introduction by Sonu Shamdasani
Jung's seminar on Kundalini yoga, presented to the Psychological Club in Zurich in 1932, has been widely regarded as a milestone in the psychological understanding of Eastern thought and of the symbolic transformations of inner experience. Kundalini yoga presented Jung with a model for the developmental phases of higher consciousness, and he interpreted its symbols in terms of the process of individuation. With sensitivity toward a new generation's interest in alternative religions and psychological exploration, Sonu Shamdasani has brought together the lectures and discussions from this seminar. In this volume, he re-creates for today's reader the fascination with which many intellectuals of prewar Europe regarded Eastern spirituality as they discovered more and more of its resources, from yoga to tantric texts. Reconstructing this seminar through new documentation, Shamdasani explains, in his introduction, why Jung thought that the comprehension of Eastern thought was essential if Western psychology was to develop. He goes on to orient today's audience toward an appreciation of some of the questions that stirred the minds of Jung and his seminar group: What is the relation between Eastern schools of liberation and Western psychotherapy? What connection is there between esoteric religious traditions and spontaneous individual experience? What light do the symbols of Kundalini yoga shed on conditions diagnosed as psychotic? Not only were these questions important to analysts in the 1930s but, as Shamdasani stresses, they continue to have psychological relevance for readers on the threshold of the twenty-first century. This volume also offers newly translated material from Jung's German language seminars, a seminar by the indologist Wilhelm Hauer presented in conjunction with that of Jung, illustrations of the cakras, and Sir John Woodroffe's classic translation of the tantric text, the Sat-cakra Nirupana. ?
This book offers a collection of many new ideas: connection with the psychoid processes of the unconscious is a source of healing, especially in relation to trauma; fresh interpretation of the bedevilling flashbacks of trauma; addition of an alternative interpenetrating matrix to the container model of healing; sum of the insights of Nicholas of Cusa and their implications for Jung’s complex around freedom and relation to the Divine.
For over forty years, professor and culinary historian Jessica B. Harris has collected postcards depicting Africans and their descendants in the American diaspora. They are presented for the first time in this exquisite volume. Vintage Postcards from the African World: In the Dignity of Their Work and the Joy of Their Play brings together more than 150 images, providing a visual document of more than a century of work in agricultural and culinary pursuits and joy in entertainments, parades, and celebrations. Organized by geography—Africa, the Caribbean, and the United States—as well as by the types of scenes depicted—the farm, the garden, and the sea; the marketplace; the vendors and the cooks; leisure, entertainments, and festivities—the images capture the dignity of the labors of everyday life and the pride of festive occasions. Superb and rare images demonstrate everything from how Africans and their descendants dressed to what tools they used to how their entertainments provided relief from toil. Three essays accompany the postcards, one of which details Harris’s collection and the collecting process. A second presents suggestions on how to interpret the cards. A final essay gives brief information on the history of postcards and postcard dating and its increasing use and value to scholars.
This book explores the fascinating discourse on Jewish wit in the twentieth century when the Jewish joke became the subject of serious humanistic inquiry and inserted itself into the cultural and political debates among Germans and Jews against the ideologically-charged backdrop of anti-Semitism, the Jewish question, and the Holocaust.
In the introduction to The Second Sex, Simone de Beauvoir notes that "a man never begins by establishing himself as an individual of a certain sex: his being a man poses no problem." Nancy Bauer begins her book by asking: "Then what kind of a problem does being a woman pose?" Bauer's aim is to show that in answering this question The Second Sex dramatizes the extent to which being a woman poses a philosophical problem. This book is a call for philosophers as well as feminists to turn, or return to, The Second Sex. Bauer shows that Beauvoir's magnum opus, written a quarter-century before the development of contemporary feminist philosophy, constitutes a meditation on the relationship between women and philosophy that remains profoundly undervalued. She argues that the extraordinary effect The Second Sex has had on women's lives, then and now, can be traced to Beauvoir's discovery of a new way to philosophize—a way grounded in her identity as a woman. In offering a new interpretation of The Second Sex, Bauer shows how philosophy can be politically productive for women while remaining genuinely philosophical.
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