R e s u m e nEn este artículo, conecto la negación encubierta de derechos ciudadanos por parte del estado con el desarrollo del turismo con el fin de explicar por qué Panamá presenta la imagen de un estado libre de fuerza policial. Abordo dos conceptos principales: un análisis crítico de la gubernamentalidad en el turismo (Hollinshead 1999(Hollinshead , 2003 y el concepto de turismo como una fuerza "creadora de mundos" (Hollinshead et al. 2009;Merrill 2009;Noy 2011; Reis and Shelton 2011). Aplico estos conceptos al desarrollo del turismo en el Archipiélago de Bocas del Toro con el fin de ilustrar cómo los procesos turísticos de gubernamentalidad y "creación de mundos" impuestos por las autoridades son experimentados por los afro-panameños a nivel local. Un análisis de estos conceptos nos permite comprender la naturaleza de la industria del turismo, con suénfasis en la desmilitarización, pero con una presencia importante de mecanismos que limitan los derechos ciudadanos utilizados para mantener a los grupos menos privilegiados en su posición de subordinación en el contexto del desarrollo turístico y la prosperidad económica. [turismo, gubernamentalidad, diaspora africana, Panama]
A b s t r a c tIn this article, I connect covert denial of citizenship rights with tourism development to explain why Panama presents itself as a police-free state. I engage two main concepts: a critical analysis of governmentality in tourism (Hollinshead 1999(Hollinshead , 2003 and the concept of tourism as a "world-making" force (Hollinshead et al. 2009;Merrill 2009;Noy 2011; Reis and Shelton 2011). I apply these concepts to the development of tourism in the archipelago of Bocas del Toro to illustrate how the processes of governmentality and world-making are experienced by Afro-Panamanians at the local level when tourism is imposed from above. An exploration of these concepts assists us in grasping the nature of Panama's tourism industry, with its emphasis on demilitarization, but withThe Journal of Latin American and Caribbean Anthropology, Vol. 19, No. 3, pp. 418-440. ISSN 1935-4932, online ISSN 1935-4940. C
418J o u r n a l o f L a t i n A m e r i c a n a n d C a r i b b e a n A n t h r o p o l o g y
Anthropology has expanded by including within its purview the study of tourism. Although tourism is a subject of relative recent concern among anthropologists, anthropological scholarship on tourism has contributed greatly to tourism studies. In this conceptual article, I offer a preliminary
study of the state of tourism studies and anthropology in Latin America and the Caribbean, based on a survey of literature published in English, Spanish, and Portuguese in Latin America, the US, and Europe. My primary concern is to discuss the relationship between tourism studies and anthropology
in studying Latin America and the Caribbean. I conclude proposing that for the anthropology of tourism to advance towards more vibrant development, there needs to be an equal and multilingual dialogue among scholars, practitioners, and tourism stakeholders in the Global North and South, as
well as a conceptualization of tourism as one aspect of a larger spectrum of movements, representations, and practices.
En medio de la transición nutricional global, en este artículo se examinan prácticas locales de madres de familia en la sierra norte del Ecuador, haciendo uso de métodos de investigación etnográfica. Los resultados de este estudio demuestran que las comunidades estudiadas continúan preparando alimentos enteros en su gran mayoría; no obstante, al mismo tiempo están presentes alimentos procesados que son deseados y usados en algunos hogares de la zona. Finalmente se discute sobre dos discursos que motivan las selecciones alimenticias en esta región: la nostalgia y el cosmopolitanismo.
A comparative perspective of the tourism industry in the islands of Colón, Panama and Carriacou, Grenada is presented in this article. The islands have long histories of association with colonial powers, coupled with more recent histories of ‘discovery’ as tourist destinations. The historical constructions of ‘paradise islands' and the appropriation of tourism for nation‐building purposes in these territories are analysed. The discussion assesses the underlying reasons for the differing responses by African Caribbean populations toward tourism development, in spite of similar colonial and postcolonial histories.
Using a critical tourism studies framework, I discuss the participation of "cultural experts" (anthropologists, historians, and cultural heritage professionals) in the production of legitimacy, authenticity, and sovereignty of Brazilian quilombos. Quilombos are defined as communities
composed of peoples of African, indigenous, and European descent, who constructed independent societies outside the plantation system. I address the process of cultural experts whose individual, institutional, and interdisciplinary identities are intertwined with power–knowledge relations
in both academic and applied contexts. I focus on the role of these professionals in two main issues: 1) the debate over conceptualizing and identifying quilombos; and 2) the legitimation of quilombo cultural heritage for tourism purposes. Through this discussion, I aim to problematize scholarly
reflexivity, which has permeated anthropological and social sciences debates since the 1990s and critical tourism studies debates since the 2000s.
Based on long-term anthropological research with Afro-Antillean populations, this chapter documents how Panamanian governments and tourism mediators have created a thriving tourism industry with positive and detrimental consequences in the country. It is argued that due to its wide variety of cultural, ethnic, geographical and ecological attractions, affordable costs, relative safety and well-developed infrastructure, Panama is considered one of the most captivating tourism destinations in Latin America. Close attention is given to the role of ethnic populations such as indigenous peoples and peoples of African descent as hosts and mediators. It is concluded that tourism development has created few tangible improvements in the lives of ethnic minorities and members of the lower socio-economic strata and therefore has not transformed Panama's profoundly unequal distribution of resources based on class, race and ethnicity.
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