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Journeys-The International Journal of Travel and Travel Writing最新文献

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Quest for Identity in Parvin Shere’s Pearls from the Ocean 在Parvin Shere的《来自海洋的珍珠》中寻求身份
IF 0.3 Pub Date : 2020-12-01 DOI: 10.3167/jys.2020.210205
Urooj Akailvi
This article analyzes the means of self-representation, the conflicts between self/other, and the conscious and unconscious quest for identity by the writer. It attempts to understand travel narratives as being about the journey undertaken in a quest for identity by the traveler/writer, wherein apart from the physical journey of the author the emphasis is laid on the emotional and psychological journey within the author.
本文分析了作家自我表现的手段、自我与他者的冲突以及作家对身份的自觉与不自觉的追求。它试图将旅行叙事理解为旅行者/作家为寻求身份而进行的旅行,其中除了作者的身体旅行外,重点放在作者内心的情感和心理旅行上。
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引用次数: 0
Like A Braided River: Rethinking Migration Through The Personal Essay 像一条编织的河流:通过个人散文重新思考移民
IF 0.3 Pub Date : 2020-12-01 DOI: 10.3167/jys.2020.210206
Andonis Piperoglou
Diane Comer. The Braided River: Migration and the Personal Essay (Otago University Press, 2019), 304 pp., ISBN 9781988531533, $35 (paperback).
黛安娜来者。辫状河:移民和个人散文(奥塔哥大学出版社,2019),304页,ISBN 9781988531533, 35美元(平装本)。
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引用次数: 0
Islam, Travel, and Learning 伊斯兰教、旅行和学习
IF 0.3 Pub Date : 2020-12-01 DOI: 10.3167/jys.2020.210203
Sumanto Al Qurtuby
This article focuses on the study of the relationship between Islam, travel, and learning by conducting a case study on Indonesian Muslim students who studied (or are studying) in Saudi Arabia. Specifically, it examines the changing dynamics of these students who traveled, immigrated to, and studied in Saudi Arabia in search of knowledge from previous centuries to the contemporary era. This article shows that Indonesian students in this peninsula are deeply plural and complex, far from being a monolithic group in terms of social background, religious affiliation, political orientation, major field of study, and motive of their study, among other factors. Thus, the present article aims at demystifying and challenging the common beliefs and narratives which hold that Saudi Arabia–trained Indonesian students have been exporters of Islamist intolerance, radicalism, or even terrorism.
本文通过对在沙特阿拉伯学习(或正在学习)的印度尼西亚穆斯林学生进行案例研究,重点研究伊斯兰教、旅游和学习之间的关系。具体来说,它考察了这些学生的动态变化,他们旅行,移民到沙特阿拉伯,并在沙特阿拉伯学习,从前几个世纪到当代寻找知识。这篇文章表明,从社会背景、宗教信仰、政治取向、主修领域、学习动机等因素来看,这个半岛上的印尼学生是一个非常多元和复杂的群体,远非一个单一的群体。因此,本文旨在澄清和挑战一种普遍的信念和叙述,即认为沙特阿拉伯培训的印度尼西亚学生是伊斯兰不容忍、激进主义甚至恐怖主义的出口商。
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引用次数: 2
Gender, Curiosity, and the Grand Tour 性别、好奇心和大旅行
IF 0.3 Pub Date : 2020-12-01 DOI: 10.3167/jys.2020.210201
A. Geurts
Discussions of eighteenth- and nineteenth-century European travel have long tended to over-apply the model of the grand tour. It is increasingly recognized now that many British journeys to the Continent knew different motivations and itineraries, and were made from different subject positions than that of the young male aristocrat. An alternative model proposed for female travelers has its own limitations, however. It presents women as more open-minded than men, with a greater eye for detail and keen to escape patriarchal confinement at home. Yet female travelers’ wish and capacity to offer an alternative to the grand-tourist gaze was limited. Still, travel, travel writing, and publishing offered women a chance to explore new social models and lifestyles and develop new forms of personal independence.
关于十八、十九世纪欧洲旅行的讨论,长期以来都倾向于过度使用大旅行的模式。现在越来越多的人认识到,许多前往欧洲大陆的英国人有着不同的动机和行程,他们所处的主体地位也与年轻的男性贵族不同。然而,为女性旅行者提出的另一种模式也有其局限性。它把女性描绘得比男性更开放,对细节有更敏锐的眼光,渴望摆脱家中父权的束缚。然而,女性旅行者的愿望和能力是有限的,她们提供了一种替代大游客目光的选择。尽管如此,旅行、旅行写作和出版为女性提供了一个探索新的社会模式和生活方式的机会,并发展了新的个人独立形式。
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引用次数: 1
Argentina and the United States’ “Gender Situations” in Eduarda Mansilla de García’s Trip Memoirs (1882) 爱德华·曼西拉García《旅行回忆录》(1882)中阿根廷与美国的“性别情境”
IF 0.3 Pub Date : 2020-12-01 DOI: 10.3167/jys.2020.210202
Linda Gruen
This article explores the ways in which nineteenth-century Argentine author, Eduarda Mansilla de García, engaged with the issues of women and modernity in her 1882 travelogue, Recuerdos de viaje. It argues that the practice of travel writing served a dual purpose for Mansilla. Publishing a travelogue about the United States enabled Mansilla to trouble Argentine period gender restrictions while at the same critically evaluate North American females. Drawing from theorizations regarding travel writing as a place of power negotiations, I unveil how Mansilla employed her travelogue as a means of validating the cultural capital of Latin American geocultural space in comparison with that of the United States. Consequently, this nineteenth-century Latin American travel narrative did more than the task of light entertainment; it engaged with significant, ongoing period transnational debates regarding modernity, gender, and nation.
本文探讨了19世纪阿根廷作家Eduarda Mansilla de García在她1882年的游记《viaje的回忆录》(recerdos de viaje)中探讨女性与现代性问题的方式。它认为,旅行写作的实践对曼西拉有双重目的。曼西拉出版了一本关于美国的游记,这使他能够在批判北美女性的同时,对阿根廷时期的性别限制提出质疑。从旅行写作作为权力谈判场所的理论出发,我揭示了曼西拉如何将她的旅行日志作为一种手段,与美国的地理文化空间进行比较,来验证拉丁美洲的文化资本。因此,这部19世纪的拉丁美洲旅行故事不仅仅是轻松娱乐的任务;它参与了关于现代性、性别和民族的重要的、正在进行的跨国辩论。
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引用次数: 0
“I Was Not Willing to Risk my Hajj” “我不愿拿我的朝觐冒险”
IF 0.3 Pub Date : 2020-06-01 DOI: 10.3167/jys.2020.210103
Nadia Caidi
Information phenomena and behaviors underlie every aspect of contemporary life, including spiritual/religious experiences. Pilgrimage as an information context provides insights into the nature of information and knowledge in the lives of individuals undergoing such transformational experiences. Findings based on interviews with twelve Hajj pilgrims suggest that their information practices are varied and transcend both individual (cognitive, affective) and social processes (through shared imaginaries and a wide network of people and resources). As pilgrims prepare for and complete the rituals, then return home, they make use of a range of coping strategies from triangulation and validation to information avoidance. Examining the information strategies of Hajj pilgrims provide us with insights into their processes of negotiating meaning in shifting and unknown contexts.
信息现象和行为是当代生活各个方面的基础,包括精神/宗教体验。朝圣作为一种信息背景,提供了对经历这种转变经历的个人生活中的信息和知识本质的见解。根据对12名朝觐朝圣者的采访发现,他们的信息实践是多种多样的,超越了个人(认知、情感)和社会过程(通过共同的想象和广泛的人际网络和资源)。当朝圣者准备和完成仪式,然后回家时,他们使用一系列的应对策略,从三角测量和验证到信息回避。通过研究朝觐朝圣者的信息策略,我们可以深入了解他们在不断变化和未知的环境中谈判意义的过程。
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引用次数: 2
“Welcome to Divinity College” "欢迎来到神学院"
IF 0.3 Pub Date : 2020-06-01 DOI: 10.3167/jys.2020.210105
M. Zandi
“Welcome to Divinity College,” reads a welcome sign to the state-sponsored fieldtrips of the Iran-Iraq War (1980–1988) battlefields in Iran. Rahian-e Noor battlefield tours follow the model of Shia pilgrimage and commemorative rituals, while also tapping into nationalist discourses of the country as an ancient homeland. I ask whether these trips are a means of disseminating knowledge, and what forms of ignorance are assumed to prevail among the visitors that this “Divinity College” seeks to eliminate? Even more importantly, since the tours are state-sponsored, what ignorances are rendered possible, if not encouraged, at the cost of this selective knowledge dissemination? Drawing on fieldwork, I argue that the tours provide a space of encounter with what is presupposed as the visitors’ already acquired knowledge. On RN tours, both knowledge and ignorance are co-constitutive of the transformative power of pilgrimage, where ultimate knowledge is interpreted as putting the already-known-words into deeds.
“欢迎来到神学院”,这是伊朗国家资助的两伊战争(1980-1988)战场实地考察活动的欢迎标语。Rahian-e Noor战场之旅遵循了什叶派朝圣和纪念仪式的模式,同时也利用了这个国家作为古老家园的民族主义话语。我问,这些旅行是否是传播知识的一种方式,哪些形式的无知被认为在游客中盛行,而这所“神学院”试图消除这些无知?更重要的是,既然这些旅游是由国家赞助的,以这种有选择性的知识传播为代价,什么无知是可能的,如果不是鼓励的话?在实地考察的基础上,我认为参观提供了一个与参观者已经获得的知识相遇的空间。在RN之旅中,知识和无知共同构成了朝圣的变革力量,最终的知识被解释为将已知的话语付诸行动。
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引用次数: 0
Knowledge at a Distance, Authority, and the Pilgrim’s Gaze—A Reflection 远距离的知识、权威和朝圣者的目光——反思
IF 0.3 Pub Date : 2020-06-01 DOI: 10.3167/jys.2020.210107
J. Feldman
Two themes that surface in the articles in this collection are: Visual knowledge and the means of acquiring it—the ability of pilgrims to see and read signs while overlooking or avoiding other sources of knowledge that are visible or readily available; and the issue of authority: who propagates and gains from the teaching, images, and practices of pilgrimage? The articles demonstrate that distance from pilgrimage sites and ignorance of local knowledge is important in intensifying pilgrims’ experience and maintaining the power of traditional authorities. While some shrines readily adopt new technologies to diffuse their messages, activities and images, pilgrimages continue to rely on embodiment and sociality to solidify communities and commitments. The variety of engagements of pilgrimages with changing media and emerging historical realities testifies to the viability of the forms and practices of pilgrimage in transmitting other kinds of knowledge.
本文集中出现的两个主题是:视觉知识和获取视觉知识的方法——朝圣者在忽视或回避其他可见或现成的知识来源的同时,看到和阅读标志的能力;以及权威的问题:谁传播并从朝圣的教导、形象和实践中获益?文章表明,远离朝圣地和对当地知识的无知对于加强朝觐者的体验和维持传统权威的权力是重要的。虽然一些圣地很容易采用新技术来传播他们的信息、活动和形象,但朝圣仍然依靠化身和社交来巩固社区和承诺。朝觐与不断变化的媒介和新出现的历史现实的各种接触,证明了朝觐的形式和实践在传播其他知识方面的可行性。
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引用次数: 0
Non “Religious” Knowing in Pilgrimages to Sacred Sites 圣地朝圣中的非“宗教”认知
IF 0.3 Pub Date : 2020-06-01 DOI: 10.3167/jys.2020.210106
E. Mesaritou
Even though pilgrimages may often be directed toward what can conventionally be seen as “religious” sacred sites, religious and ritual forms of knowledge and ignorance may not necessarily be the only, or even the most prominent, forms in their workings. Focusing on Greek Cypriots’ return pilgrimages to the Christian-Orthodox monastery of Apostolos Andreas (Karpasia) under the conditions of Cyprus's ongoing division, in this article I explore the non “religious” forms of knowing and ignoring salient to pilgrimages to sacred religious sites, the conditions under which they become relevant, and the risks associated with them. Showing how pilgrimages to the monastery of Apostolos Andreas are situated within a larger framework of seeing “our places,” I will argue that remembering and knowing these places is the type of knowledge most commonly sought out by pilgrims, while also exploring what the stakes of not knowing/forgetting them may be felt to be. An exclusive focus on “religious” forms of knowledge and ignorance would obscure the ways in which pilgrimage is often embedded in everyday social and political concerns.
尽管朝圣可能经常指向传统上被视为“宗教”圣地的地方,但宗教和仪式形式的知识和无知可能不一定是唯一的,甚至不一定是最主要的形式。本文以希族塞人在塞浦路斯持续分裂的情况下,返回基督教东正教修道院Apostolos Andreas (Karpasia)朝圣为重点,探讨非“宗教”形式的认识和忽视前往神圣宗教场所朝圣的突出特点、朝圣的相关条件,以及与之相关的风险。为了说明前往阿波斯托洛斯·安德烈亚斯修道院的朝圣是如何在一个更大的框架内看到“我们的地方”,我将论证,记住和了解这些地方是朝圣者最常寻求的知识类型,同时也探索了不知道/忘记它们的风险可能是什么。只关注“宗教”形式的知识和无知,会掩盖朝圣通常嵌入日常社会和政治关切的方式。
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引用次数: 2
Materiality as an Agency of Knowledge 物质性作为知识的中介
IF 0.3 Pub Date : 2020-06-01 DOI: 10.3167/jys.2020.210104
Nimrod Luz
Materiality has become a compelling register through which to examine religious manifestations and matters of belief. There is a mounting awareness among scholars of both the tangible aspects of religion and the ways in which material objects are never neutral. Following these theoretical developments, I argue that materiality can serve as a form of agency for a particular version of knowledge to become conventional and accepted as true. This emerging materiality codifies a certain version of the truth. However, such validation through matter is often challenged and categorized as fake or a myth. To illustrate my argument, I explore the newly emerging site of Rachel’s Tomb in Tiberias and the competing versions of truth surrounding it. I contend that its new materiality, which has evolved in recent years, serves as a way of validating the site’s new mythology. However, among locals, who are familiar with the site’s previous materiality, this new knowledge is pejoratively labeled as fake or mythical.
物质性已经成为一个令人信服的登记,通过它来检查宗教表现和信仰问题。学者们越来越意识到宗教的有形方面和物质对象从不中立的方式。根据这些理论的发展,我认为物质性可以作为一种代理形式,使特定版本的知识成为传统并被接受为真理。这种新兴的物质性编纂了某种形式的真相。然而,这种通过物质的验证经常受到挑战,并被归类为虚假或神话。为了说明我的观点,我探索了提比里亚新出现的雷切尔墓遗址,以及围绕它的各种不同版本的真相。我认为,它的新物质性是近年来发展起来的,是一种验证该遗址新神话的方式。然而,在熟悉该遗址以前的重要性的当地人中,这种新知识被轻蔑地贴上了虚假或神话的标签。
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引用次数: 3
期刊
Journeys-The International Journal of Travel and Travel Writing
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