Decolonising the ‘autonomy of affect’ in volunteer tourism encounters

Contributions of Subjective Well-Being and Good Living to the Contemporary Development of the Notion of Sustainable Human Development

“…As an example, this spirit has been formalized in two countries, Bolivia and Ecuador, being recognized in their new constitutional texts. There are various positions on Good Living, although in them there is a desire for classical development for the human being [21]. Therefore, environmental aspects play a central role: while conventional postures are interested in material consumption and conceive of the environment as a basket of resources to be harnessed, Good Living and the rate of human development are more interested in people's quality of life, well-being at work and respect for Nature [42].…”

“…Therefore, different goals are put forth regarding the competencies of co-workers, sustainability thinking, and their implementation in organizations, so as to promote personal well-being and contribute to business success [18]. This poses important challenges to business agents, such as capturing and retaining their employees, nurturing them so that they can feel satisfied and develop their creativity, being committed to the organization and, in this way, helping the organization reach a state called "Good Living"-a state of well-being from which extraordinary results can be achieved-for the development of well-being in organizations [19][20][21]. However, the debate on the development of well-being in organizations is centered on the perception of the "development" concept.…”

Trajectories of embodiment in Tourist Studies

“…Indeed, the capacity to affect and be affected can work to reinforce as well as disrupt some of formations of power in volunteer tourism. However, attention to affect can give researchers insights into possibilities for decolonising these encounters (Everingham and Motta, 2020), broadening the scope of what is deemed ‘political’. In exploring the connections between the structural and discursive relationships to affect, theorists should take seriously the ambivalences that arise from bodily disruptions and consider both the affective closures (that are shaped by broader structures of power) and affective openings (which contain possibilities to exceed and/ or be autonomous from them) (Everingham and Motta, 2020).…”

“…However, attention to affect can give researchers insights into possibilities for decolonising these encounters (Everingham and Motta, 2020), broadening the scope of what is deemed ‘political’. In exploring the connections between the structural and discursive relationships to affect, theorists should take seriously the ambivalences that arise from bodily disruptions and consider both the affective closures (that are shaped by broader structures of power) and affective openings (which contain possibilities to exceed and/ or be autonomous from them) (Everingham and Motta, 2020). Work by Everingham and Motta (2020: 3) utilises decolonial theorisations to pave a way forward in thinking about affect in in ways that are ‘more ambivalent than any singular, monological (ethnocentric) logic can capture’.…”

“…In exploring the connections between the structural and discursive relationships to affect, theorists should take seriously the ambivalences that arise from bodily disruptions and consider both the affective closures (that are shaped by broader structures of power) and affective openings (which contain possibilities to exceed and/ or be autonomous from them) (Everingham and Motta, 2020). Work by Everingham and Motta (2020: 3) utilises decolonial theorisations to pave a way forward in thinking about affect in in ways that are ‘more ambivalent than any singular, monological (ethnocentric) logic can capture’. We hope to see these debates continue between tourism scholars, and within this journal Tourist Studies over the coming decade.…”