title: Interpretation, film language and tourist destinations: a case study of hibiscus town, China

authors: Hao, Xiaofei

subjects: film tourism

abstract: The link between films and destination promotion has been well established. Less well examined is the role of ‘film language’ in the subsequent reconstruction of tourist destinations. This paper suggests that the way a film ‘speaks’ to its audience helps both shape tourists’ imaginaries of place, and the ways a place is reconstructed to meet tourist perceptions. For film tourism, ‘film language’ acts as a guidebook describing first the spaces where the film plots happened, second, shaping images of the places in an audience’s mind, and third, serving as a blueprint for the physical reconstruction of spaces to replicate the place representation shown in the film. This both meets and reinforces the perceptions held by audiences. Therefore, this paper suggests interpretation of ‘film language’ is a key to the promotion of destination image and transformation of a place. Based on the case study of the Chinese film Hibiscus Town (Xie Jin, 1986), some key parts of its ‘film language’ are interpreted with reference to the visual, and a relationship between film language and place reconstruction is discussed.

text: Interpretation, film language and tourist destinations: a case study of hibiscus town, China The link between films and destination promotion has been well established. Less well examined is the role of ‘film language’ in the subsequent reconstruction of tourist destinations. This paper suggests that the way a film ‘speaks’ to its audience helps both shape tourists’ imaginaries of place, and the ways a place is reconstructed to meet tourist perceptions. For film tourism, ‘film language’ acts as a guidebook describing first the spaces where the film plots happened, second, shaping images of the places in an audience’s mind, and third, serving as a blueprint for the physical reconstruction of spaces to replicate the place representation shown in the film. This both meets and reinforces the perceptions held by audiences. Therefore, this paper suggests interpretation of ‘film language’ is a key to the promotion of destination image and transformation of a place. Based on the case study of the Chinese film Hibiscus Town (Xie Jin, 1986), some key parts of its ‘film language’ are interpreted with reference to the visual, and a relationship between film language and place reconstruction is discussed.

year: 2013

title: Adolescent property offending and socialisation

authors: McKissack, Ian James

abstract: A stable aspect of adolescent property offending has been coincidence of the peak age of such offences with the last year of compulsory schooling. This fact is taken as the focus of three epidemiological analyses. These were:

1. A survey of child welfare records of adolescent property offences for Hamilton, N.Z., in 1971.
2. The collection of teacher ratings of behaviour for a delinquent sample and a random sample, in the classroom situation.
3. Investigation of an unexpected finding, the disappearance of the peak age in Scotland in 1961.

Study 1. confirmed earlier work suggesting that the property offences of the younger adolescent are more likely to be first offences and of a casual, low expertise nature. It added to such findings the fact that this is not so much an age effect as a difference between those attending school and those who have left school.

Study 2. replicated the well established finding of close association between difficult behaviour at school and delinquent acts. It added to such studies the fact that while property offending increases rapidly in early adolescence, difficult behaviour remains fairly stable.

Study 3. provided an unusual example of variation in delinquency rates, and showed that children born immediately after World War 2 in Scotland were significantly less delinquent than expectation.

The results of these studies are extensively discussed in relation to a general concept of primary deviance, the interaction between socialisation and situational or life style variables, and the nature of socialisation processes.

text: Adolescent property offending and socialisation A stable aspect of adolescent property offending has been coincidence of the peak age of such offences with the last year of compulsory schooling. This fact is taken as the focus of three epidemiological analyses. These were:

1. A survey of child welfare records of adolescent property offences for Hamilton, N.Z., in 1971.
2. The collection of teacher ratings of behaviour for a delinquent sample and a random sample, in the classroom situation.
3. Investigation of an unexpected finding, the disappearance of the peak age in Scotland in 1961.

Study 1. confirmed earlier work suggesting that the property offences of the younger adolescent are more likely to be first offences and of a casual, low expertise nature. It added to such findings the fact that this is not so much an age effect as a difference between those attending school and those who have left school.

Study 2. replicated the well established finding of close association between difficult behaviour at school and delinquent acts. It added to such studies the fact that while property offending increases rapidly in early adolescence, difficult behaviour remains fairly stable.

Study 3. provided an unusual example of variation in delinquency rates, and showed that children born immediately after World War 2 in Scotland were significantly less delinquent than expectation.

The results of these studies are extensively discussed in relation to a general concept of primary deviance, the interaction between socialisation and situational or life style variables, and the nature of socialisation processes.

year: 1974

title: Honouring our ancestors: Reclaiming the power of Māori maternities

authors: Simmonds, Naomi Beth

abstract: Māori¹ maternal knowledges are intimately tied to ancestors, to ancestral knowledges, and to whenua (land).² Iwi (tribes), hapū (smaller tribal groupings), and whānau (families)³ have their own maternal knowledges, which are woven into their cosmologies, histories, songs, carvings, place names, chants, and incantations. These knowledges, though spatially and temporally specific, speak to the sanctity of the maternal body, the power and prestige of women’s reproductive capabilities, and the empowering collective approach to raising children. Māori knowledges pertaining to pregnancy, childbirth, and parenting were imparted generation to generation as they were lived, embodied and emplaced by our ancestors, sustaining the sacred and empowering approach to maternities within our communities.
This chapter considers the challenges and possibilities of reclaiming Māori maternal knowledges and their associated practices and ceremonies for Māori women and whānau in contemporary Aotearoa-New Zealand. Three key themes frame this chapter. First, I consider the ways in which colonialism has served to silence Māori maternal knowledges to such an extent that whānau are left trying to find meaning in the voices, knowledges, and advices of others. Indigenous women are largely birthing within Western ideologies and institutions that do not adequately provide for Indigenous ways of being and birthing. The chapter then considers the ways in which women and whānau are reclaiming ancient knowledges and practices in new and contemporary ways. I seek to illustrate the ways in which traditional practices and ritual customs have the potential to transform and empower individual and collective experiences of birth and afterbirth. The chapter ends with arguing that Indigenous maternities, Māori maternities, are an important site of decolonization. Reclaiming the messages and embodied practices left to us by our ancestors can provide an empowering collective approach to pregnancy, birth, and afterbirth, and can facilitate a “decolonized pathway” (Simpson 28) into and through the world for our children and for generations to come.

text: Honouring our ancestors: Reclaiming the power of Māori maternities Māori¹ maternal knowledges are intimately tied to ancestors, to ancestral knowledges, and to whenua (land).² Iwi (tribes), hapū (smaller tribal groupings), and whānau (families)³ have their own maternal knowledges, which are woven into their cosmologies, histories, songs, carvings, place names, chants, and incantations. These knowledges, though spatially and temporally specific, speak to the sanctity of the maternal body, the power and prestige of women’s reproductive capabilities, and the empowering collective approach to raising children. Māori knowledges pertaining to pregnancy, childbirth, and parenting were imparted generation to generation as they were lived, embodied and emplaced by our ancestors, sustaining the sacred and empowering approach to maternities within our communities.
This chapter considers the challenges and possibilities of reclaiming Māori maternal knowledges and their associated practices and ceremonies for Māori women and whānau in contemporary Aotearoa-New Zealand. Three key themes frame this chapter. First, I consider the ways in which colonialism has served to silence Māori maternal knowledges to such an extent that whānau are left trying to find meaning in the voices, knowledges, and advices of others. Indigenous women are largely birthing within Western ideologies and institutions that do not adequately provide for Indigenous ways of being and birthing. The chapter then considers the ways in which women and whānau are reclaiming ancient knowledges and practices in new and contemporary ways. I seek to illustrate the ways in which traditional practices and ritual customs have the potential to transform and empower individual and collective experiences of birth and afterbirth. The chapter ends with arguing that Indigenous maternities, Māori maternities, are an important site of decolonization. Reclaiming the messages and embodied practices left to us by our ancestors can provide an empowering collective approach to pregnancy, birth, and afterbirth, and can facilitate a “decolonized pathway” (Simpson 28) into and through the world for our children and for generations to come.

year: 2017