Bibliography: pages 194-207. / This contextual archaeological narrative explores the relationship between material culture and social relations, with reference to social, economic, environmental and political changes taking place in Himba and Herero settlements in far north-western Namibia. A starting point is that changes in the organization of space and use of material culture cannot be understood as merely expressing changed social and economic conditions and/or changed value systems. It is necessary to examine how socio-economic conditions and cultural values and ideas work together to transform, produce and maintain cultural representations. By focusing intimately on one semi-nomadic herding community over a five-year period,(where domestic space has to be reconstituted, both physically and conceptually, each time a group relocates,} the study probes how meaning is differentially invested in the spatial order that people build and live in, how the material goods they make, borrow, lend, buy and use recursively come to have and hold meaning, and how and why this meaning changes. In mapping space and material goods at more than 100 wet season and dry season camps and homesteads, a number of discourses are tracked: changing gender relations, changing relations between different generations, people's relationships with natural resources, the spatial relations of former hunter-gatherers now living as herders, as well as material culture conformities and nonconformities between Himba and Herero households. A key concern is to re-empower social actors, past and present, in the creation of (archaeological) meaning. A number of case studies show that meaning is not inherent in space or material goods; people activate meaning by their strategic interpretations. This has implications for both method and theory in archaeology, as well as for the contemporary research and rural development process in Africa. While challenging assumptions about what is knowable from the past's material remains when such remains are, inevitably, recontextualized in a particular present, the thesis contributes to knowledge about material culture and social change and thus offers a number of research directions which could contribute to a more reflexive, dialogic and socially relevant archaeology.

The phenomenon of Digital Nomads (DN) is quickly becoming a rising trend within the knowledge workforce. Their idea is to work remotely and travel the world at the same time. In this thesis 8 semi-structured interviews with DNs were performed to answer the following research questions: (1) What kind of challenges do Digital Nomads face and how do they overcome them? (2) What can we learn from digital nomadism in relation to the future of work? Half of the participants were self-employed DN and the other half were employed by a company. Challenges they faced were divided into three perspectives: individual, work-related and global challenges. Their definition of a ‘true’ DN, their attitudes towards corporate work and experienced challenges are presented in the findings. By analyzing the findings, DN in relation to the future of work is discussed as well as challenges DN and corporates face together and suggestions on how to create a better collaboration between the two is presented.

Forskningen om digitala nomader i turismsammanhang har främst fokuserat på att förstå och definiera fenomenet. Dock finns det begränsad forskning gällande digitala nomader på destinationsnivå. Denna studie belyser digitala nomader och hur de resonerar kring val av destination. Studien har en kvalitativ ansats där åtta semistrukturerade intervjuer utförts samt en netnografisk studie på det sociala forumet Reddit. Därefter har en tematisk analys applicerats på den insamlade empirin. Som resultat har nio teman identifierats. Ur dessa teman har, bland annat, krav och preferenser på en destination, sociala aspekter och ekonomiska anpassningar visat sig relevanta i val av destination hos digitala nomader. En viktig aspekt som framkommit genom samtliga delar i studien är det karaktärsdrag hos digitala nomader som kombinerar jobb och fritid under resan. Som resultat till detta kan det konstateras att detta segment har mer specifika krav på destinationer. Destinationer ska därför fungera både i en social aspekt, som arbetsplats och som en fritidsarena. Avslutningsvis föreslås vidare forskning för att skapa en större förståelse för detta segments resmönster och tillfälliga hemmiljöer. / Digital nomadism in tourism research has focused on understanding and defining this phenomenon. However, little research has been conducted on the connection between digital nomads and their destination choices. Based on a qualitative approach with combined interview and netnographic methods, this paper aims to illustrate digital nomads and the factors influencing e their choice of destination. A thematic analysis was applied to the collected data, resulting in the identification of nine themes. Preferences and demands in a destination, personal finances, and social aspects, amongst others, are some of the factors that have an impact on destination choice for digital nomads. A key characteristic found throughout the study is the leisure and business combination that digital nomads have in their way of traveling. As a result, it can be ascertained that this market segment has precise demands on destinations. Destinations must therefore serve as an arena for remote work, networking, and leisure. Lastly, suggestions for further research are presented in two areas: to create a better understating of this segment’s travel patterns and their use of temporary bases as home environments.

The Karretjie People, or Cart People are a peripatetic community and are descendants of the KhoeKhoen and San, the earliest inhabitants of the Karoo region in South Africa. As a landless and disempowered community they are dependent upon others for food and other basic necessities specifically, and other resources generally. Compared to children in South Africa generally, the Karretjie children are in every sense of the most severely deprived. Their fathers are by and large sheep-shearers, often their only specialised skill, and which is primarily required only on demand and on an irregular and/or seasonal basis. The children’s mothers as keepers of the karretjie (cart) overnight shack, with other adult caretakers, are without predictable income for most of the year. The service that the adult men deliver to the farming community necessitates continuous spatial mobility and is made possible by a cart and donkeys, which also enable them to adapt to changing circumstances. High levels of spatial mobility as well as economic demands on individual domestic units result in inventive utilisation of scarce resources and entails, amongst others, in children oscillating between different karretjie (cart) units.

The Karretjie People, or Cart People are a peripatetic community and are descendants of the KhoeKhoen and San, the earliest inhabitants of the Karoo region in South Africa. As a landless and disempowered community they are dependent upon others for food and other basic necessities specifically, and other resources generally. Compared to children in South Africa generally, the Karretjie children are in every sense of the most severely deprived. Their fathers are by and large sheep-shearers, often their only specialised skill, and which is primarily required only on demand and on an irregular and/or seasonal basis. The children’s mothers as keepers of the karretjie (cart) overnight shack, with other adult caretakers, are without predictable income for most of the year. The service that the adult men deliver to the farming community necessitates continuous spatial mobility and is made possible by a cart and donkeys, which also enable them to adapt to changing circumstances. High levels of spatial mobility as well as economic demands on individual domestic units result in inventive utilisation of scarce resources and entails, amongst others, in children oscillating between different karretjie (cart) units.

This is the story of how four people invented a whole new world and way of life - and how they attempted to establish it across the globe. Copass, a Parisian startup consisting of four cofounders, aimed to connect hundreds of the world's shared workspaces under their new global federation. But the main objective of this startup, in contrast to most, was not to build capital. It was to build a universe: a future where white-collar workers would be liberated from the shackles of office life to work anywhere in the world, to meet exciting people and to have amazing experiences. Here, workdays were permanently mixed with holidays. Work was fun, workplaces were play-places and workers were adventurers. The ambition of these four cofounders was to turn the way they wanted things to be for them into the way things ought to be for everyone else. To turn their desired lifestyle into a global social movement that enrolled, as they saw it, hundreds of cities and thousands, tens of thousands, even millions of people. In short, they created a company to fulfil a dream. This is an ethnography of that one startup's dream, analysed at length to demonstrate innovative ways of worldmaking employed by an ambitious tech company seeking success. A company dissatisfied with the world that, instead of changing it, decided to create a new one.

by Katy Wai Kwan Ho. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1996. / Includes bibliographical references (leaves 146-153). / Abstract --- p.i / Acknowledgments --- p.iii / Chapter Chapter One: --- The Chinese Wanderers in the United States --- p.1 / Chapter Chapter Two: --- Cultural Fragmentation and Psychical Split: The Wanderer in Dis-placement --- p.35 / Chapter Chapter Three: --- Chinese (Ethnic)-American (Cultural) Hybridity --- p.75 / Chapter Chapter Four: --- "The ""Unhomed"" and Multiplicities of Identity" --- p.98 / Chapter Chapter Five: --- The Images of Wandering --- p.130 / Bibliography --- p.146

<p>This essay is the result of a field study in Ko Lanta in Thailand, during October-December 2009. The purpose of the study was to document the traditional religion of Urak Lawoi and to analyze in what way their life and beliefs have changed during the last 20 years.</p><p>Urak Lawoi is the name of one of the sea nomadic ethnic groups who lives along the shores of Myanmar, Thailand and Malaysia. They are spread on many of the islands in the Andaman Sea archipelago and Ko Lanta is the main settlement. Ural Lawoi is regarded as the indigenous people of the island and they live there as a minority with Muslims and Thai-Chinese.</p><p>The traditional religion of Urak Lawoi is built upon the animistic belief of their ancestors. The religious leader and link between the spirit world and the humans is the To Maw. The family bonds are strong in the Urak Lawoi community and the elders play an important role in life and after death, when they can keep on watching out for their offspring. For the living it is important to do the rituals and ceremonies in the right way to obtain good luck and avoid bad luck.</p><p>In the last 20 years Ko Lanta has experienced a tremendous process of change caused by the increasing tourism. The conditions of the Urak Lawoi and their way of life have dramatically changed. The modern society with money economy, new technical solutions and a rationalized large-scale fishing has rapidly changed their way of life. The tsunami catastrophe, and the following attention from help organizations and missionary activities, has escalated the process. The traditional religion and culture of the Urak Lawoi is still present on the island but it is declining and changing under the influence of the constant pressure from other interests.</p>

This essay is the result of a field study in Ko Lanta in Thailand, during October-December 2009. The purpose of the study was to document the traditional religion of Urak Lawoi and to analyze in what way their life and beliefs have changed during the last 20 years. Urak Lawoi is the name of one of the sea nomadic ethnic groups who lives along the shores of Myanmar, Thailand and Malaysia. They are spread on many of the islands in the Andaman Sea archipelago and Ko Lanta is the main settlement. Ural Lawoi is regarded as the indigenous people of the island and they live there as a minority with Muslims and Thai-Chinese. The traditional religion of Urak Lawoi is built upon the animistic belief of their ancestors. The religious leader and link between the spirit world and the humans is the To Maw. The family bonds are strong in the Urak Lawoi community and the elders play an important role in life and after death, when they can keep on watching out for their offspring. For the living it is important to do the rituals and ceremonies in the right way to obtain good luck and avoid bad luck. In the last 20 years Ko Lanta has experienced a tremendous process of change caused by the increasing tourism. The conditions of the Urak Lawoi and their way of life have dramatically changed. The modern society with money economy, new technical solutions and a rationalized large-scale fishing has rapidly changed their way of life. The tsunami catastrophe, and the following attention from help organizations and missionary activities, has escalated the process. The traditional religion and culture of the Urak Lawoi is still present on the island but it is declining and changing under the influence of the constant pressure from other interests.

Le croisement des sources écrites permet de restituer des confins parthes comprenant la Margiane, l’Arie, la Drangiane, l’Arachosie, une partie de la Bactriane et la vallée de l’Indus. La rareté et l’ambiguïté des sources avaient fait négliger les indications sur la Bactriane et envisager l’indépendance des autres régions à partir du Ier siècle de notre ère. Les récents renouvellements de la documentation, en particulier numismatique et archéologique, concernant l’Asie centrale et le nord-ouest de l’Inde, et les progrès accomplis par la critique des sources permettent aujourd’hui de reconsidérer la question. L’objectif de notre enquête consiste à explorer l’hypothèse d’une intégration politique de cet espace à l’empire parthe, occupé en partie par des populations réputées scythes et dont les pratiques monétaires sont habituellement interprétées comme le témoignage d’une indépendance politique. La reconstitution d’un corpus adéquat, la relecture critique des sources écrites et la reconsidération du matériel disponible montrent que la réinterprétation des données permet d’intégrer celles-ci de façon plus cohérente dans une synthèse d’ensemble enrichie. Cette étude, en faisant intervenir des « Sakas-Parthes » de Bactriane, des Parthes « scythisés » de Margiane et des « Indo-Sako-Parthes » dans les régions sud-orientales, veut montrer que la question de l’origine ethnique est de peu d’intérêt pour rendre compte de la culture et des pratiques politiques de groupes que leur position géographique frontalière vouait à avoir un peuplement ethniquement mêlé et à subir de puissants effets d’acculturation communs aux pays voisins et constamment renouvelés. / Intersecting written sources allows a restitution of Parthian eastern borders comprising Margiana, Aria, Drangiana, Arachosia, one part of Bactria, and the Indus Valley. The rarity and the ambiguity of sources had caused us to neglect the indications pertaining to Bactria and to envision the independence of the other regions from the 1st century of our era. The recent revival of sources -- in particular numismatic and archeological ones -- concerning central Asia and north-west India, as well as the progress accomplished by the criticism of sources allow us today to reconsider this statement. Our investigation aims at exploring the hypothesis of a political integration of these regions to the Parthian Empire, partly occupied by populations known as Scythian, whose monetary practices are usually interpreted as a mark of political independence. The reconstitution of an adequate corpus, the critical re-evaluation of the written sources, as well as the reconsideration of the available material allow us to reinterpret the data and to integrate them in a more consistent way within an overall improved synthesis. This study involves so called Bactrian 'Saka-Parthians', Margian 'scythianized Parthians' and south-oriental 'Indo-sako-Parthians'; it seeks to demonstrate that the issue of ethnical origin is of little interest to understand the cultural and political practices of these groups, which, due to their geographical position on the frontier, were doomed to have an ethnically mixed population and to undergo powerful acculturation effects which were common to neighbouring countries and which where constantly renewed.