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In doing so, I further experiment with ethnographic writing practices and conventions adequate to this task, thereby enacting a mimetic performance of affects toward an extension of their disruptive potentials.
To that effect, I take up locally and touristically inflected notions of vortices , understood as seductive and relational affectively charged pulls that draw tourists and locals alike into new and ongoing infrastructures of difference, for better or for worse. To the two anonymous reviewers who offered numerous and constructive criticisms of this piece, you have my sincere gratitude.
To Kenneth Little, thank you for keeping the faith. To Susan Frohlick, thank you for years of continued support and guidance. For some time now, anthropologies of tourism have been interested in some form of change. Here, anthropologists have become interested in the novel identities, objects, subjectivities, imaginaries, and spaces produced through power-laden tourism encounters, facilitated by global flows of people, media, imaginaries, capital, culture, and the likes.
Anthropologists studying queer, gay, and lesbian tourism have amassed a substantial volume of work that interrogates and expands the ways in which same sex subjectivities and identities are produced, embodied, and enacted through a myriad of erotic tourism encounters Puar, ; Johnston, ; Murray, ; Padilla, Put another way, I want to begin addressing eroticization as an incipient and durative process of becoming Deleuze and Guattari, ; also see Biehl and Locke, What can such a theoretical shift contribute to our understandings, as anthropologists, of tourism processes and erotics?
And what demands do such interventions make on ethnographies of tourism as practices? Such a statement can be extended to tourism studies, more generally, where very little has been published on the unfinished potentials of affective force for notable exceptions see Saldanha, ; Crouch, ; Little, ; ; Ness, ; Satsuka, Further to the point, in their treatise advocating for the importance of an anthropology of becoming, Biehl and Locke If such is the case, which I argue it is, the question then becomes: First, it involves cultivating an attention to affects in the form of shocks, habits, sensations, daydreams, arresting images, and scenes that literally impact bodies Stewart, , as well as their sense incipient, generative, never-fully-assimilable, leaky, and yet unqualified capacities for disillusion and irruption Deleuze and Guattari, ; Massumi, ; Little, Moreover, interrogating eroticization as becoming involves retooling useful tourism studies concepts for my purposes contact zones—see below to account for those unfinished and generative capacities of affects, so often ignored by such conceptual efforts see McLean, in Romero, ; and Shapiro, Finally, it also involves experimenting with forms of address that are adequate to thinking through eroticization as a process of becoming.