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Abstract
Studies of migration emphasize the role of an imagined better world or utopia in migration intention and decision. That imaginary world is a product not so much of experience but of images conveyed through different sources, especially social media. If utopic images prod migration, do dystopic images of death and suffering en route discourage it? Through a small-N life-world ethnography, this article explores how failed migrants process dystopic images that are connected with migration. Failed migrants, that is, those who attempted migrating but did not succeed, were asked to explore and discuss the viral photograph of Alan Kurdî's lifeless body on the shores of the Mediterranean and that of migrants who starved to death in Sahara Desert. Though these dystopic images sobered failed migrants, they (the images) did not attenuate their migration desperation. In processing the images, failed migrants deployed three strategies: migrating from fear to faith, migrating from dystopic to utopic platforms and cropping off dystopia. These findings call to question the power of images to influence desperate individuals and lend credence to the tenets of the theory of selectivity. Therefore, efforts aimed at stemming illegal migration might have to do more than frightening intending migrants with dystopic images.

"Boundary crossing, backstabbing opportunist": Practice based ethics as intimate boundary work. The mediatisation of more and more aspects of everyday life presents ethnography with specific ethical challenges. The Association of Internet Researchers (AoIR) recommends to rely less on procedural ethics and instead to adopt practice based ethics. As part of a turn to such practicebased ethics, the classical concept of 'practical judgment' has re-emerged, but due to the relative lack of work in this field, it remains unclear how it is to be practiced and evaluated in digital media saturated contexts. Addressing this vacuum, and drawing from theories of intimacy and affect, I offer the notion of 'intimate boundary work' as an analytical approach to conceptualizethe practical judgment that mediatized contexts involve. I show that the notion of intimate boundary work allows for rich descriptions and analyses of the practical judgments engaged in by both researcher and participants in media ethnographic fieldwork. Based on fieldwork among gay men using locative 'hook-up apps', two moments of practical judgment are explored, focusing on the ethical tensions between data and person, public and private, anonymizationand access, and built vs. media environmental presence.

This article analyze two advertisements using capoeira narratives and seek to understand how they are constructed to sell products or 'images' in different national contexts. The objective is to understand the processes of adaptation of the practice of capoeira to the local market. The methodology employed was the exploratory research, with the analyses of visual narratives, research in local newspapers, multisited ethnography and free flowing interviews with capoeira practitioners in France and in the UK. The first part introduces the debate about the globalization and glocalization in the case of the capoeira. Then, are presented the studies about the transnationalization of capoeira practice and the emigration of Brazilians. Further is analyzed the advertisement of the deodorant 'Ushuaia' in France and the way it shows the representations of capoeira, 'Brazil', 'Brazilianess', followed by the analyze of the BBC 'idents' and the debate generated by this campaign in the national medias. Through articles published in the British press, we will discuss the insertion of capoeira in British society in a context of debate regarding local multiculturalism. The conclusions point to the understanding that to be used by advertisers in different national contexts, capoeira needs to be transformed in local versions, far from its original meanings.

Purpose
The contemporary organizations invest a lot of funds to gain a better understanding of the emerging needs of customers in near future. However, customers sometimes do not appreciate these hard efforts which lead to some unanticipated results for the firm. The purpose of this paper is to identify the customers' perceptions about the future anticipatory measures done by a company.


Design/methodology/approach
The authors employed triangulation of methods to develop credibility of techniques and the findings of this qualitative research study. A semi-structured interview with six participants is used to explore the phenomena. After the authors gained a better understanding about the phenomena, a focus group discussion with eight participants was held to gain a better understanding of perceptions of future. Finally, the digital ethnography was employed to better explore customer behavior.


Findings
The results show that future anticipatory efforts conducted by a company are highly appreciated by the customers. This, in turn, builds a positive autobiographical memory for customers that lead to the development of a brand relationship.


Originality/value
The application of futurology to study within a marketing context and the employment of autobiographical memory are unique products of this study.

The relationship between Chinese and local society in Pupuan, Tabanan, Bali is realized through amalgamation marriage and participation as member of the local community organization of Desa Pakraman. This article analyzes the power relation behind the harmony. There are three problems to be discussed in this research i.e.: why the Chinese and Balinese ethnics at Pupuan Village live harmony?; how is the power dynamic behind the harmony relations in Pupuan Village?; and how is the model of education from etnopedagogic perspective which is conducted by two ethnics in Pupuan village? The research method applies qualitative descriptive method with critical ethnography approach. The data was gathered by deep interview, direct observation, and documents study and analyzed by interactive model with critis social theory.The article concluded that the harmonius inter-ethnic relation is happened because power and capital which is played by two ethnics. The power dynamic behind harmonius relation is dynamic and dissolved, in term of religious, political, social cultural, and social economic aspect. In addition, etnophedagogic educational model developed by using variety of media such as media social organizations, social activities media through the model "ngayah" and "ngoupin", tradition game media, traditionmedia story telling (mesatua), and ritual culture media in public.

Critical Management Studies has long been engaged in discussions about the purpose of critique and the possibilities of engagement. A recent expression calls for Critical Management Studies to moderate its 'negative' critique of management and instead use words like care, engagement and affirmation in order to enable 'progressive' engagement with managers. This 'performative turn' has been poorly received by some who see it as a dilution of radical intent. We argue for a middle ground between the antagonistic versions of Critical Management Studies that appear to want to oppose management, and 'performative' scholars who appear to accommodate with managerialism. We do this by planting the debate firmly within an empirical setting and a crisis that the first author experienced as a 'critical scholar' when conducting an ethnography at a sustainable financial services firm. In order to do this, we explore Chantal Mouffe's concept of agonism to establish a particular mode of political engagement that acknowledges a space between being 'for' and being 'against'. We conclude by suggesting that the exploration of alternative forms of organization and management, themselves already involved in struggle against a hegemonic present, should be the proper task of a discipline that wishes to engage with the present and remain 'critical'.

Abstract
Most contemporary research on Danish football fandom has been conducted on hooliganism while research in other fan groups such as ultras is scarce. Although, some Danish ultras groups socialize with and occasionally engage in conflicts, this article suggests that ultras activities differ markedly from hooliganism despite that both fan segments is entitled 'risk fans'. Based on a longitudinal three-year ongoing ethnography study of Danish ultras groups this article shows that ultras group members in certain situations instantly can change attitude from calm and peaceful to aggressive and confrontational. However, this article also illustrates that this transformation of behaviour rarely, if ever, escalates into psychical violence. Inspired by Erving Goffman's theatrical theory, this article suggests that such aggressive ultras group behaviour is a performative act that primarily serves to intimidate or scare off rivals; rather than a genuine desire for demonstrating violent behaviour. To capture this performativity, this article uses the analogy of the peacock, which 'puff itself up' as a strategic manoeuvre to intimidate rivals and thereby avoid a physical confrontation. It is in this sense that the analogy is applied. Subsequently, this article 'maps out' the two typical social occasions where the manoeuvre unfolds.

Abstract
In the Acts of the Apostles, St. Paul is shipwrecked on the shores of Malta, and through the welcome granted to him the archipelago's inhabitants are converted to his new religion, while in The Odyssey, the sea nymph Calypso keeps Odysseus prisoner on Malta for seven years until freed by the gods. Tourists, refugees, expatriates, migrants, investors and ethnographers (not necessarily mutually exclusive and certainly not unproblematic categories) in Malta today find themselves caught in one or more junctures between these two poles of hospitality. For Derrida too hospitality is constituted by a double injunction, an aporia between the unconditional and the conditional, simultaneously mutually necessary and mutually contradictory. With these two accounts of divided hospitality in hand, and on the basis of fieldwork in Malta, this article explores the operations of multiple overlapping levels of political, social, cultural, economic, religious and ethnic conditions placed on hospitality, whether at the level of households, communities, States and so on. Particular attention is given to the ways in which such conditions do or do not manifest the inspiration and aspiration of unconditionality through what Derrida dubs 'intermediate schemas' between the conditional and the unconditional, as well as to defending the usefulness of the Derridean understanding of hospitality for ethnography.

Purpose
The purpose of this paper is to highlight levels of power in research ethics that are insufficiently addressed in self-ethnographic research literature.


Design/methodology/approach
The paper reflexively draws from a qualitative research that was conducted in a higher education institution (HEI) in South Africa. The reflection is substantiated with literature on various aspects of the reflection. The research design was self-ethnography, conducted within a postmodernist paradigm.


Findings
The reflection exposes the hidden levels of power in the process of ethical clearance and gatekeeping of access to participants. It also suggests that different theoretical perspectives about ethics work together throughout the self-ethnographic research process.


Research limitations/implications
The research on which the paper is based was conducted in only one college of one HEI. Therefore its findings may only be contextual.


Practical implications
The exposure of the levels of power contributes to the discourses of research ethics and may caution self-ethnographic researchers about the complexities of research ethics involved in this research design.


Originality/value
Although there is plethora of literature about ethics and insider research, little has been done to bring to light the various levels of power that this paper highlights.

Le tattiche dell'accerchiamento (The tactics of encircling) are those mechanisms through which a social conflict is criminalized. The term is borrowed from Michel Foucault's concept of stratégie du pour tour, a process conducted by different agencies of control that consists of generating fear and constructing exemplar cases on the base of a commune dispositive: the defense of society. The work detects the micro-tactics of this strategy through an analysis of media discourse and an ethnography of the two major penal process against the opposition to the Turin-Lyon high-speed railway project (No Tav Movement). The main argument is that these tactics of encircling reveal a Positivistic legacy and a blend of that with the principle of the Reason of State. The counter-conducts to these tactics of encircling have been performed by the No Tav movement during the last 12 years to reaching the point of a resistance not only to a train but to an overall neoliberal governmentality, in which law mimes the market, is applied by a judicial field that functions as the manager of security and protection, and treats the population through an attempt of separating the good and the bad population.

Critical Management Studies has long been engaged in discussions about the purpose of critique and the possibilities of engagement. A recent expression calls for Critical Management Studies to moderate its 'negative' critique of management and instead use words like care, engagement and affirmation in order to enable 'progressive' engagement with managers. This 'performative turn' has been poorly received by some who see it as a dilution of radical intent. We argue for a middle ground between the antagonistic versions of Critical Management Studies that appear to want to oppose management, and 'performative' scholars who appear to accommodate with managerialism. We do this by planting the debate firmly within an empirical setting and a crisis that the first author experienced as a 'critical scholar' when conducting an ethnography at a sustainable financial services firm. In order to do this, we explore Chantal Mouffe's concept of agonism to establish a particular mode of political engagement that acknowledges a space between being 'for' and being 'against'. We conclude by suggesting that the exploration of alternative forms of organization and management, themselves already involved in struggle against a hegemonic present, should be the proper task of a discipline that wishes to engage with the present and remain 'critical'

[First section] Why I Teach Listening to the Divine Song This autoethnography narrates how I came to teach listening to the divine song as part of an undergraduate listening course called Listening to the SONG of Life.1 Before I describe two personal stories that explain why I teach listening to the divine, a brief introduction to my interpretation of the autoethnographic method is in order. Autoethnography, as used in this story, is grounded in the assumptions that language is a primary medium by which we are conscious, understand the world, and communicate our learnings to others in stories,2 and that signs in the teacher-student relationship serve as entry points to a myriad of ways that reflect and enhance meanings in the ongoing story of life.3 For me, autoethnography is a personal and emotionally engaging story about meaningful events in the author's life (auto) that connects with the story of others (a relationship, group, community, organization, and/or culture)(ethnography) within a conceptual framework, theory, and/or stream of ideas for some particular purpose. In the field of Communication, autoethnographies function in a variety of ways such as consciousness raising, political praxis, teaching/learning.4

This paper addresses how the ten-year anniversary of the London bombings was made present through political affects and atmospheres on 7 July 2015. Although the anniversary of a terrorist event forms an opportune moment for invoking the nation as united in feeling, we are interested in how people attune to political atmospheres of memory and trauma in multiple ways, which do not always cohere to sovereign narratives about unity and certainty. By focusing on these events through an attentiveness to the atmospheric and affective, we examine how these events were recalled, memorialised, felt and sensed in the small-scale ceremonies taking place across London on that morning, by way of a multi-authored sensory auto-ethnography. As such, we are led towards various moments of encounter, which involve 'minor gestures' (Manning, 2016), and imply ways of responding to acts of terror that rub against the unifying forces of the state. In contrast to the 'rolling maelstroms of affect' (Thrift 2004: 57) pursued by the state and media following a terrorist attack, this project is attentive to multiple, uncertain and ambivalent encounters. These matter because they suggest other ways of being political and of responding to both terrorist and state-led violence.

Critical Management Studies has long been engaged in discussions about the purpose of critique and the possibilities of engagement. A recent expression calls for Critical Management Studies to moderate its 'negative' critique of management and instead use words like care, engagement and affirmation in order to enable 'progressive' engagement with managers. This 'performative turn' has been poorly received by some who see it as a dilution of radical intent. We argue for a middle ground between the antagonistic versions of Critical Management Studies that appear to want to oppose management, and 'performative' scholars who appear to accommodate with managerialism. We do this by planting the debate firmly within an empirical setting and a crisis that the first author experienced as a 'critical scholar' when conducting an ethnography at a sustainable financial services firm. In order to do this, we explore Chantal Mouffe's concept of agonism to establish a particular mode of political engagement that acknowledges a space between being 'for' and being 'against'. We conclude by suggesting that the exploration of alternative forms of organization and management, themselves already involved in struggle against a hegemonic present, should be the proper task of a discipline that wishes to engage with the present and remain 'critical'.

Over the last decade, self-organized refugee protests in Europe have increased. One strand of activism in Europe, noborder, involves a transnational network of people who are heterogeneous with regards to legal status, race, or individual history of migration, but who share decolonial, anti-capitalist ideals that criticize the nation-state. Noborder activists embrace prefigurative strategies, which means enacting political ideals in their everyday life. This is why this article asks: How do noborder activists try to meet their political ideals in their everyday practices, and what effects do these intentions entail? Noborder practices take place at the intersection of self-organization as a reference to migrants' legal status or identity, on the one hand, and self-organization as anti-hierarchical forms of anarchist-autonomous organization, on the other. On the basis of empirical findings of a multi-sited ethnography in Germany and Greece, this article conceptualizes that noborder creates a unique space for activists to meet in which people try to work productively through conflicts they see as being produced by a global system of inequalities. This demanding endeavor involves social pressure to self-reflect and to transform interpersonal relationships. Broader society could learn from such experiences to build more inclusive, heterogeneous communities.