This paper is aiming to make it clear that why a village had been traditionally dealing with the problem of mass-tourism through focusing on developing community in the basis of historical environment, while refusing external actors, finally accepted a large scale resort from external side. That is because as an advanced area of developing traditional culture and tourism in the meanwhile, the endogeneity of Taketomi island seemed to be changed when it took this decision.
However, when looking at this village in a span of over half-century development history, I found that in order to resolve living problem, each organization and individual in this area has been interacting with various external actors, and trying to find a cooperative one within limited choices at all such times. In this paper, I am going to discuss regional endogeneity from the perspective of partnership development while the resort will be seen as a kind of cooperation with external actors. Through this, I would like to point out that we need to be more positively discussing our criteria on what should be chosen and what shouldn’t be.

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This paper examines the dynamism of the concept of art in tourism, with the idea of “The Art” in a case study of street arts in George Town, Penang, Malaysia, a UNESCO World Heritage Site.
Since the 1990s, art tourism, which promotes the enjoyment of art or art activities in social spaces (e.g., paths, parks, or residence) have been increasing throughout the world. Local residents, artists, and curators join with tourists in social spaces, developing strong connections through the arts and affecting the dynamics of the local community. Historically, Sociological art studies, focusing examining the relationships between art and local society, and examining how art activities builds social networks, tend to ignore the brief but substantial sociological impact by of tourists on art activities and society. On the other hand, studies about art tourism have been paid their attention only to the economic impact. This paper focuses on reconstruction of the concept of art elicited by tourism from the viewpoint of mobilities and “The Art”. These points of view are a relatively under-explored topic. This paper defines “The Art” as something does not conform to the art world; the rules and systems of the concept of art are mainly led by Europe and the United States.
Numerous street arts have been created in George Town, coincident with the development of the tourism industry. Since 2012, more than 80 instances of street art have been created in the core of the world heritage region of George Town. Many of them were initially drawn as part of the 2012 George Town Festival. After 2013, however, tourism operators such as cafés, restaurants, and guesthouses began to include street arts into the walls of their own property, inspiring many tourists to seek them out, which spurred additional anonymous street arts in response. Expanding well beyond the initial seeding by the George Town Festival, the current proliferation is evidence that these pieces of street art as “The Art” have been encouraged by the logic of tourism, not by the logic of aesthetics. Thus, “The Art” is raising questions about the dominance of the Western art system. In addition, tourists experience and consume “The Art” as art at the tourist destination. This phenomenon indicates a situation in which the aesthetic art concept assumed in the previous study becomes meaningless, suggesting that the concept of art should be reconstructed by the essence of tourism.

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Using the framework of ‘tourism mobilities,’ this article analyzes the spatial feature of cycling as a sport (especially, hill-climbing). It also consciously pays attention to a change of ‘physical state’ as well as ‘place.’ Through this analysis, I answer the following: It is an embodied, multi-sensuous experience and different modes of transport produce different embodied geographies and affective experiences of places. Such understandings have important implications for the ways in which we research and interpret space, place, and landscape. Spaces for cycling can be considered what it offers inwardly from an embodied and active participation.

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Current world has witnessed the diffusion and circulation of buzzwords, global slogans and global ideas about “smartness” and its technologies. People’s mobility and temporality of daily life being reshaped by systems and infrastructure that capture, process and act on real-time data through the use of smart technologies. City-scale Internet of Things infrastructures that the smart devices and technologies rely on, and their associated networks of sensors, meters, transponders, actuators and algorithms, are used to measure, monitor and regulate the mobility of people in city space and the polymorphic temporal rhythms of urban life. This paper is driven by an attempt to map out how smart devices’ technologies have reconfigured the production of space, spatiality and mobility, as well as temporality, and how urban space is governed, in contemporary Japan, particularly focusing upon social, spatial and temporal effects given by Pokémon GO, smart borders and smart cities. Drawing on the three smart technologies and devices, the paper proposes three central themes of the politics of “smartness”. First, it is described that they control and regulate users’ mobility and temporality: it guides users to particular place at particular time with particular rhythm. Also the technology enables some firms to capture the users’ move through accumulation of personal GPS data: the mobility and temporality are calculated through the accumulation of big data collected through usage of the individual devices. Finally smart devices and technology employ the exercise of biopower such that the bodies of migrants and travellers themselves become sites of multiple encoded boundaries to increase security levels in multiple scales of space. The smart devices such as Pokémon GO, smart borders and smart city, automatically and autonomously profile the big data to identify “citizens” who can be in the space and “non-citizens” who can not. Through this paper I argue that the smart technologies and devices which are ubiquitous in Japan are pivotal to the governmentality of the society

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The focus of this paper is the materiality and mobility of migrants’ boats and belongings that are placed in the ‘graveyards of boats’ at the Island of Lampedusa, which is off the coast of Italy in the Mediterranean. Lampedusa is known as a small tourist site, but is also famous for the arrival of migrants. The materials in the ‘graveyards of boats’, together with other heterogeneous people and things, constituted mobile spaces in which mobility of migrants from the southern to the northern shore of the Mediterranean was made possible. As soon as the things were separated from the migrants’ bodies ‘saved’ at Lampedusa or in the Mediterranean, the formers started to make their own mobile spaces without living migrants. Thus, the purpose of this paper is to consider how materiality and mobility of migrant’s boats and belongings can influence subjectivities amongst the residents of the island and European citizens.
On the one hand, hegemonic sovereign subjectivities can be found at the level of constituted powers, which objectify the materials into institutional museumization and humanitarian ‘border spectacles’. As a result, they objectify (living) migrants as victims who should be rescued by European sovereign subjects. Their mobility comes to be considered as an object of control. Furthermore, these border spectacles determine the subjective position of the local people of Lampedusa in an orientalistic way: Lampedusian people are ‘merciful’, ‘hospitable’ and ‘humanistic’.
On the other hand, the possibility of de-sovereign and potential political subjectivities at the level of the local people are demonstrated. The local people are involved in flows of materiality and mobility of the materials and staying immanently inside of their flows, continue to search for alternative relations with the materials as well as migrants, even if exhibiting them in a space. Such people do not fetishize the materials themselves. Rather these subjectivities radically question social and historical relations behind the materials. Such relations are symbolized by European colonial and postcolonial violence.
Consequently, from the latter subjectivities, a political process in the middle of the tourist island is indicated; this is open to migrants’ autonomous mobility, namely, making use of further mobile spaces potentially moving beyond border spectacles and the postcolonial border regime of Europe.

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Phuket is Thailand’s largest island, with long and beautiful beaches. Because of the government-led tourism development since the late 1970s, Phuket has become the South’s most popular international tourist destination. Scuba diving is one of major tourist attractions in Phuket, which well satisfies tourists’ desire to spend leisure time in untouched beautiful nature—underwater landscapes of colorful marine life in coral reefs. In addition to Thai nationals, many Japanese (and other foreign) diving guides are found in Phuket, and attend to mainly Japanese (and other international) tourists.
This paper describes a current situation of diving tourism in Phuket, in terms of host-guest relationships between Japanese diving guides and their guests, namely Japanese tourists, with a specific interest in Japanese diving guides’ attitudes toward their guests. The purpose of this paper is to understand the nature of their job, with a particular focus on their occupational risks and personal or individual security.
Japanese diving guides in Phuket seem to live in a “risk society,” where various environmental factors make them highly risk-conscious. In addition to the industrial structure of international diving tourism, severe competition in the labor market for Japanese diving guides in Phuket leads not only to difficulty in finding jobs, but also to unstable employment in the future. Moreover, when viewed from the perspective of working conditions, Japanese tourists can be considered one of the most serious risk factors for Japanese diving guides and, at the same time, Japanese diving tourists are the largest source of income for these guides; they have found that Japanese tourists tend to be very demanding and often bring various troubles which may affect any and all aspects of guides’ everyday lives.
Nowadays, it seems that some of the Japanese diving guides in Phuket have begun to regard their guests as threats to their livelihood. Clarifying an analytical distinction between risk and security, this paper argues that personal securitizations of guests (or host-guest relationships) are observed among Japanese diving guides in Phuket, as a result of multilayered “riskization” of their occupational life.

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Following its release, Pokémon GO occasioned a variety of social issues. To probe the underlying causes of these issues, this contribution examines the behavior of players mainly from a semiotic perspective. In addition, it analyzes the influence of digital technology on mobility and security in urban space while touching upon the concept of gamification.

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