By Amy Smith
"An illuminating insight...fascinating."—Amanda Grange, bestselling writer of Mr. Darcy's Diary
"A trip via either a actual panorama and the geography of the human middle and mind...delightfully enjoyable and sometimes deeply relocating, this ebook reminds us that Austen's world—and her characters—are a great deal alive."—Michael Thomas Ford, writer of Jane Bites Back
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With a suitcase jam-packed with Jane Austen novels en español, Amy Elizabeth Smith trigger on a yearlong Latin American experience: a touring e-book membership with Jane. In six distinct, unforgettable nations, she accrued book-loving new friends— taxi drivers and lecturers, poets and politicians— to learn Emma, feel and Sensibility, and Pride and Prejudice.
even if sharing hen beer with Guatemalans, becoming a member of the gang at a Mexican boxing fit, feeding a horde of tame iguanas with Ecuadorean youngsters, or tangling with argumentative booksellers in Argentina, Amy got here to benefit what Austen knew all alongside: that we're now not constantly conversing a similar language— even if we're conversing a similar language.
yet with real Austen intuition, she may perhaps realize whilst, without warning, she'd stumbled on her personal Señor Darcy.
All Roads bring about Austen celebrates the easiest of what we adore approximately books and revels within the excitement of sharing a great book— with stable friends.
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Additional info for All Roads Lead to Austen: A Year-long Journey with Jane
Authenticity These imaginaries cultivate in tourists a desire for a particular type of “authenticity”—a concept that figures heavily both in the production and marketing of ecotourism, and in the academic analysis of it (as Walsh notes, authenticity is “an idea commonly invoked by analysts to make sense of the desires and choices of tourists” (2010: 11))— including my own analysis, particularly in the tourist-centered parts of this book, like chapter 4. John Urry writes that the “tourist gaze” is a Foucauldian site of power of sorts—exercised by travelers searching for alterity in landscapes that are “out of the ordinary” (1990: 1).
The Aucas were great hunters in the jungle. They hunted wild pigs, monkeys, and jaguars with their spears and bows and arrows. Auca Indians always went barefoot, and they could recognize another person’s footprint like we recognize the faces of our friends! But the Aucas didn’t know about Jesus. Their lives were dark and sad and full of fear. They had many cruel customs . . When a man killed another man, the family of the dead man would hunt for the killer and spear him too. Often parents killed their own children, just because they were tired of taking care of them.
These spaces include degree-granting tour guide training schools in which young Kichwa men and women are taught “their culture” in a standardized way as a part of the professionalization process that will enable them to work in the ecoturismo industry where the “radical alterity” of exotic cosmology and “wild” nature is highly valued. They include villages where older people, who grew up with cultural practices and forms now reified into “culture” and commodified as tourist Histor ic a l Foundations 21 attractions live side by side with their children and grandchildren who have embraced the discourses and practices of the post-1950s iteration of modernization where Indian cultures were supposed to be supplanted by more “modern” and “rational” identities.