Consumer Deceleration Husemann, Katharina C; Eckhardt, Giana M
The Journal of consumer research,
04/2019, Letnik:
45, Številka:
6
Journal Article
Recenzirano
Abstract
People increasingly seek out opportunities to escape from a sped-up pace of life by engaging in slow forms of consumption. Drawing from the theory of social acceleration, we explore how ...consumers can experience and achieve a slowed-down experience of time through consumption. To do so, we ethnographically study the Camino de Santiago pilgrimage in Spain and introduce the concept of consumer deceleration. Consumer deceleration is a perception of a slowed-down temporal experience achieved via a decrease in certain quantities (traveled distance, use of technology, experienced episodes) per unit of time through altering, adopting, or eschewing forms of consumption. Consumers decelerate in three ways: embodied, technological, and episodic. Each is enabled by consumer practices and market characteristics, rules, and norms, and results in time being experienced as passing more slowly and as being an abundant resource. Achieving deceleration is challenging, as it requires resynchronization to a different temporal logic and the ability to manage intrusions from acceleration. Conceptualizing consumer deceleration allows us to enhance our understanding of temporality and consumption, embodied consumption, extraordinary experiences, and the theory of social acceleration. Overall, this study contributes to consumer research by illuminating the role of speed and rhythm in consumer culture.
La demanda de turismo cultural desencadena procesos centrados en un mayor reconocimiento y representación del patrimonio histórico y artístico geográficamente disperso, desplazando las fronteras ...entre lo local y lo global. El proyecto de lugares sagrados en Calabria (Investigación del Laboratorio Landscape_inProgress -UNIRC) pretende restaurar mapas y tramas históricas junto con nuevos enfoques e itinerarios contemporáneos, en un territorio que, tras el paréntesis de los viajeros del Grand Tour, ha experimentado una condición de marginalidad y periferia. Calabria encuentra en los lugares de lo sagrado su posible redención como topos histórico-artísticos, redescubriendo los paisajes del interior, ya destino de monjes y místicos que, desde las costas mediterráneas, huían en busca de lugares de silencio y meditación. Caminos y santuarios constituyen líneas y puntos de un diseño del territorio y de un modo de habitarlo que se ha perdido. El proyecto de arquitectura contribuye a una acción de "restauración del paisaje", en la idea de no considerar acabada y definida una identidad figurativa y paisajística. Esto favorece el diálogo entre lo antiguo y lo contemporáneo, y sobre todo entre los escenarios de la ciudad difusa y los lugares más reconocibles. El texto presenta tres ejemplos en el territorio calabrés que abordan la idea de lo sagrado y su relación con el lugar a tres escalas diferentes: El proyecto y el itinerario, el proyecto y la historia, y el proyecto y los nuevos símbolos en la periferia difusa.
El Camino del Lignum Crucis (Camino), como parte de la red de caminos que conducen a la Ciudad Santa de Caravaca de la Cruz, discurre por el municipio de Ulea, con un rico patrimonio cultural y ...natural. Conocer este patrimonio como recurso turístico y su contribución a la valorización del Camino constituye el objeto de este trabajo. Se realizaron consultas bibliográficas y geolocalizaciones en campo y se elaboró cartografía. El río, los yesos de Ulea, la sierra de La Navela, los yacimientos arqueológicos, la iglesia y la veneración de la cruz, constituyen un destacado recurso de valorización del Camino y atractor turístico.
The main purpose of this study was to analyze the presence and current situation of the game of skittles throughout the northern route of the Camino de Santiago. Thus, we considered its current ...practice, modalities, where it is played, and its different manifestations as an informal and formal game (sport), comparing it with other traditional games on this pilgrimage route. To do this, a mixed qualitative-quantitative study was designed with 89 participants (municipal professionals, politicians, players, club managers, and teachers), constituting an informant for each municipality through which the Northern Way passes. An
questionnaire was used for the data collection, which was processed through content analysis by expert judges (qualitative section) and by using the IBM-SPSS statistical package (version 25). The results of the study show notable skittles activity on the Northern Camino (58.32% of the municipalities), reflected in the number of skittles alleys (
= 291), the number of clubs, associations, and
participating in federated leagues (
= 162), and the wide range of varieties of skittles currently active on the Camino (
= 20). The relationship between skittles and local culture, both symbols of identity in these northern Spanish regions, made it possible to preserve the traditional heritage in these places, keeping it alive today, despite the push toward new and more attractive leisure and sport trends.
From an economic point of view, the tourism sector is one of the most important in the world with religious tourism, such as pilgrimages, being a growth area. Tourism activities also make a ...significant contribution to CO2 emissions (roughly 8% of the world's carbon emissions). In this framework, the main objective of this research is to develop an integrated sustainable model by assessing the impact of pilgrimages to the Camino Lebaniego (Lebaniego Way) in the Cantabrian region, which is one of the most popular routes in northern Spain. To do this, it is necessary to quantify the environmental impacts of this activity since this is a key element in establishing appropriate and effective environmental management programmes. This study uses the Life Cycle Assessment (LCA) method, focused on the Carbon Footprint (CF) impact category, to assess the greenhouse gas (GHG) emissions of this activity considering ‘a pilgrim who completes the route in three days’ as the selected functional unit (FU). In addition, the sub-sectors of accommodation, food and beverages, and waste management are taken into account. Following this route generated a total of 13.69 kg CO2 eq./FU, of which accommodation and the services offered there contributed almost 71.47%, food was 17.08%, and waste management 11.45%. The evening meal and propane consumption were the hotspots in the hostel, accounting for almost 74% of the total impact, so alternatives were proposed to reduce the impacts associated with these. In terms of transport, it was found that for the same destination, it was better to use a car rather than a plane, because the associated CO2 emissions were lower. Finally, these aspects are discussed and improvement measures for reducing GHG emissions are proposed, involving the introduction of good practices and environmental commitments from the pilgrims themselves, as well as enterprises and local communities. Ecolabels and environmental certifications should become a key tool for sending this signal to the market as should the use of public transport to the destination, among other actions. Ultimately, religious and nature tourism seems to be on the upturn, and it is likely that pilgrimage routes could be the next post-COVID travel trend.
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Abstract This study delves into triggers and transformative effects of exceptional experiences among Camino de Santiago pilgrims. Analyzing 32 travelogues, we identify triggers like exposure to ...natural beauty and visits to sacred sites, leading to emotional shifts characterized by heightened unity and love. These experiences influence moral and cognitive frameworks, fostering heightened spirituality, wisdom, and detachment. “Experience of deep calm and reconciliation” improves relationships, “Experience of interconnectedness” enhances intuition in decision-making, and “Cathartic experiences” encourage vulnerability expression, fostering connection. Supported by a survey of 501 pilgrims, our findings highlight the frequency and transformative impact of these experiences on a diverse pilgrim population.
Los 17 km de ferrocarril entre La Fregeneda (Salamanca) y Barca de Alba (Portugal), conocidos como el “Camino de Hierro“ discurren a media ladera siguiendo el curso del río Águeda hasta el muelle de ...Vega de Terrón. Tienen un total de trece puentes y veinte túneles. Forman parte de la línea ferroviaria de Fuentes de San Esteban a la frontera portuguesa, hacia Oporto. Este trayecto se ejecutó en 4 años (1883-1887) y su tramo final es una de las mayores obras de ingeniería de la España del siglo XIX. El año 2000, el Estado español declaró esta línea Bien de Interés Cultural.
In an effort to provide new ways of theorising pilgrimages as global encounters (White, 2012) and sites of cosmopolitan interactions, I offer a sound-centred investigation into inter-pilgrim musical ...events that occurred along the Camino de Santiago (Camino), a historically Catholic pilgrimage in northern Spain. This ethnomusicological perspective on the Camino highlights contemporary pilgrim rituals and artistic practices that are frequently overlooked in other Camino scholarship, which tends to focus on historical musics or the tangible arts. On the Camino, music primarily facilitates cross-cultural encounters for pilgrims, though at varied levels of mis/understandings. This paper explores the ways that participatory musicking (Small, 1998) connects international pilgrims who otherwise would not have come in contact with one another and reinforces the Camino’s Catholic heritage, despite the recent rise in non-religious walkers. The study is based on participant observation and autoethnographic engagement with musical rituals that occurred in two religious albergues (lodging for pilgrims) during the summer of 2019. Due to increased levels of fleeting global-local interactions between pilgrims, the twenty-first century Camino has become a site for cosmopolitan communal formations, although they are often constructed on the basis of language or nationality. Throughout my research, the religious albergues were significant social spaces for interactions across these barriers, as they emphasised communal evenings and activities involving Western popular or Catholically inspired musics after full days of walking alone. I argue that these participatory rituals utilised assumed cosmopolitan musical knowledges and religious backgrounds in order to create idealised senses of heightened community, conceptualised here in terms of Turnerian communitas. These encounters heavily relied on Western musical aesthetics in order to be meaningful for the pilgrims, and at the same time, national distinctions were constructed and broken down in order to create the feeling of a global pilgrim community. Communitas was only achievable after essentialised difference was first sounded, which it often occurred at the cost of excluding particular groups of pilgrims.
This study analyses the positive manifestations of religious freedom among pilgrims on the Way of St James (Camino de Santiago, Spain), a pilgrimage way that pilgrims have followed to the tomb of St ...James the Apostle in Spanish Galicia, since the Middle Ages. The purpose of this study is to present the manifestations of religious freedom in the experience of Polish pilgrims on the Way of Saint James on the basis of in-depth interviews conducted in the summer of 2019 in Santiago de Compostela (n=50).
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