Consequences Of Commodification Research Articles

Tourism and Aldo Leopold’s Environmental Ethics: A Review

The tourism industry's substantial reliance on the natural environment continues to raise debates with spatial and temporal aspects. There have been debates around the ethics of using sentient animals as attractions; using nature as a resource to suit tourist requirements; using the environment as a pollutant sink, and using a carbon-centric transportation system as concerns mount on how nature is misused in tourism. As we have grown more aware of the co-dependency of our relationship with nature as a result of the environmental issues posed by human activities, we have to re-evaluate our ethical relationship with nature. However, while a critical review of the application of environmental ethics is crucial to tourism's interaction with nature, there has been a considerable effort of studies done in tourism studies. Tourism is at the crossroads of several important ethical concerns, including good environmental and natural resources management, respect for and empowerment of local populations, the necessity of development and property rights, and the consequences of commodification and globalization. This paper adopted a methodology of the review of the very scarce literature available on ethics and tourism based on Aldo Leopold’s environmental ethics. The review of the available literature leads to a conclusion that very little has been done to include the ethical environmental principles suggested by Aldo Leopold by the tourism industry for its benefits.

Fat as a neoliberal epidemic: Analyzing fat bodies through the lens of political epidemiology

ABSTRACT Since the establishment of the “obesity epidemic” narrative in the 1990s, several social ills have been attributed to fatness: among them urban sprawl, automatization, consumerism, working mothers, a crisis of self-reliance, the decay of religious values as well as the deterioration of the traditional family in general and the traditional family dinner in particular, to name only a few. However, describing fatness as a symptom of unwanted social developments is a pastime not exclusively reserved for conservative commentators. Progressive proponents who consider themselves part of a political epidemiology are likewise quick to interpret fat bodies as a symbol of social decay, a consequence of commodification, globalization, growing inequalities, and more generally the rise of neoliberal policies. In this paper I will offer a critique of this particular brand of the “obesity epidemic” narrative by analyzing three influential texts that characterize fat as a neoliberal epidemic. In conclusion, I will argue for a political economic analysis of health that not only respects weight diversity but recognizes weight stigma as a crucial part of growing social and health inequalities in contemporary Western societies.

Las tejedoras mayas de Guatemala: un proceso activo para la salvaguardia de su patrimonio cultural inmaterial

Currently, many are the phenomena that occur around intangible cultural heritage (ICH), related to its politics and legacy. With a critical analysis perspective, this article aims to describe the processes of patrimonialisation, commodification, and touristification of ICH, especially of the Guatemalan Mayan fabrics. The ongoing movement of Guatemalan weavers to protect and vindicate the cultural value of this art brings to light the role of different actors that intervene in intangible cultural heritage and, of greater relevance, indigenous communities. The following analysis framework on the diverse conceptualisations of heritage, authenticity, commodification and touristification allows for a deeper understanding of the Mayan weavers’ situation. The methodology used in this article consists on a case study, through which the following main conclusions arise: the lack of protection of ICH of this case study given the complex definitions and categorisations; the need to identify the consequences of commodification and touristification of ancestral tapestries, highlighting the importance of tourism management from the communities; and, finally, the key role of women as transmitters and protectors of ICH, who have headed a process of movement and empowerment.

Commodification of Body Parts and its Apologetics: What is the Position of Human Rights?

The movement for decriminalization of the sale or commodification of human body parts or organs is said to be rooted in utilitarianism. Aside from claiming that extant system is not working as the poor and vulnerable, whose protection grounds current prohibitory regime, are still being exploited, commodification apologetics contend that the inevitable consequence of commodification would be a surge in the number of available organs and body parts, thereby saving more lives. However, this position, superficial at best, does not tell the whole story. Even if, arguendo, the latter point is conceded, problems still persist, one of which centers on the human rights implications of legalized market for the vulnerable and marginalized population. Simply put, the question is, would commodification violate the human rights of the vulnerable? Would it worsen their situation or otherwise? Responding to these concerns is the task of this article.

Rationalizing Inconsistent Definitions of Commodification: A Social Exchange Perspective

Commodification is a widely used and inconsistently defined concept. Inconsistent definitions of commodification, this paper observes, exist because alternative outcomes and consequences of converting relational goods into commodities are confused with the definition of commodification-social exchanges that convert relational goods into commodities. Distinguishing between alternative outcomes and consequences of commodification and the definition of commodification allows us to rationalize inconsistent definitions of commodification. In rationalizing inconsistent definitions of commodification, it is important to distinguish between commodities (goods valued for their ability to satisfy physical needs) and relational goods (goods valued at least in part for their connections to people which enables them to satisfy socio-emotional needs). The process of commodification is described as relocating relational goods from the humanistic sphere and relocating them in the commodity sphere.

The spectacle of aso ebi in Lagos, 1990–2008

This article deals with a cultural practice known as aso ebi in urban Lagos, Nigeria. Aso ebi refers to uniformed dress worn by friends and family members during social events in Nigeria. The article looks at aso ebi as a cultural practice, originally of the Yoruba, which has been absorbed into Nigerian society such that it is now seen as a national culture by many other ethnic groups in Nigeria. Part of the argument of this article is that through aso ebi national culture is invoked in Nigeria and the concept of aso ebi clothes as ‘traditional dress’ is a consequence of commodification and global capitalism. Even though it seems an acceptable cultural practice in Nigeria, modern practice of aso ebi embodies a redefinition of family and friendship networks. Again modern (mis)use locates aso ebi within the broader discourse of corruption as used by certain politicians. The article, while understanding aso ebi within broader intersections of life and politics of dress, also demonstrates the ambivalence of self fashioning as women try to outdo each other in sartorial presentation during aso ebi outings.