The critique of tourism as being only a distanced, detached, and consumerist passing through of foreign landscapes and cultures isdisputed in this essay. The idea that tourism necessarily fits the paradigm of inauthenticity as the tranquilized and alienated hopping from spot to spot in prepackaged, superficial presentations is contrasted with another sense of tourism as drawing upon the potential power of the glance to disrupt the everyday, to focus on the particular, to be surprised by the new, and to bodily (...) join up with the rhythms of place being as shifting. Authenticity is seen in both Heidegger and Merleau-Ponty to be primarily about a greater bodily awareness of surround and transformation of the self as an ongoing process of “selving” that yields a more singular sense of who one is in relationship to places and their interconnectedness. To gain a better sense of oneself in one own being or uniqueness is to gain more meaning through emplacement within the surround. The glance at a new world can open up an “interplace” which expands anddeepens the sense of who we are in the interconnection and reverberations among places. (shrink)

The critique of tourism as being only a distanced, detached, and consumerist passing through of foreign landscapes and cultures isdisputed in this essay. The idea that tourism necessarily fits the paradigm of inauthenticity as the tranquilized and alienated hopping from spot to spot in prepackaged, superficial presentations is contrasted with another sense of tourism as drawing upon the potential power of the glance to disrupt the everyday, to focus on the particular, to be surprised by the new, and to bodily (...) join up with the rhythms of place being as shifting. Authenticity is seen in both Heidegger and Merleau-Ponty to be primarily about a greater bodily awareness of surround and transformation of the self as an ongoing process of “selving” that yields a more singular sense of who one is in relationship to places and their interconnectedness. To gain a better sense of oneself in one own being or uniqueness is to gain more meaning through emplacement within the surround. The glance at a new world can open up an “interplace” which expands anddeepens the sense of who we are in the interconnection and reverberations among places. (shrink)

For Mohandas K. Gandhi, questions of technology were integral to his overall utopian vision. His future for India and for the world at large rested on the belief that technology, along with all the instrumentalities of society and culture, could be judged on the basis of their continuation to swaraj—dimensions of individual and community freedom. He was pragmatic; he changed notably over time in his specific views of “appropriate” technology and institutions. But his basic vision of the good society endured, (...) being part of the sense of who he was, and what he was to do, for the concluding decades of his long life. (shrink)

Negative attitudes toward invertebrates are a deep-seated, visceral response among Western peoples. These internalized aversions toward insects and other terrestrial arthropods, both in general and specifically as a food source, subtly and systemically contribute to unsustainable global foodways. Insect cuisine is, for Westerners, emblematic of the alien, a threat to our psychological and cultural identity. Yet failure to embrace entomophagy prevents us from seeing the full humanity of those of other classes, races, and cultures, and leads to agricultural and food (...) policy decisions that fail in their objectives to improve nourishment for all people. Key to enabling the world’s peoples to live sustainably with the land are: awareness of the psychological and cultural barriers to a more insect-positive perspective embracing insects as a desirable food resource, understanding the processes by which those barriers are constructed, their negative consequences, and identifying strategies for transforming our attitudes. (shrink)