The Essence of Non-places in Super-Modernity

Abstract

The term non-place was originally coined by French ethnographer Marc Augé to refer to all spaces of anonymity where tradition and history are eradicated. A non-place not only seems to be the result of hyper-mobility but also the opposite of what Augé called “an anthropological place.” The non-place is also a place of no heritage, no history, and disengagement. These spaces of depersonalization and anonymity include bus stations, airports, hotel rooms, and even shopping malls. Going beyond any controversy, he argues convincingly that non-places radically alter the essence of belonging distorting the borders between here-and-there, or us and them. The expansion of globalization has changed not only the epistemological basis of anthropology but also the host–guest encounters. Given the problem in this term, Augé leaves the construction of a place to individual perception, but what is more important the opposite is equally true, since places engender individual rights, non-places assume non-rights. In developing countries and Latin America, non-places are dwelled by persons or citizens who have been debarred from the economic prosperity or the labor marketplace. If this is correct, all these hapless homeless are subject to non-rights. Today, non-place theory bodes well to offer a diagnosis of how these spaces are dwelled by homeless young people globally. Hence, we build a conceptual bridge between Marc Augé and Zygmunt Bauman and his notion of vagabonds/tourists.

Citation

Korstanje, M.E. (2024), "The Essence of Non-places in Super-Modernity", Of Tourists and Vagabonds in the Global South (Tourism Security-Safety and Post Conflict Destinations), Emerald Publishing Limited, Leeds, pp. 63-77. https://doi.org/10.1108/978-1-83608-044-220241005