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In February 2020, Macau became one of the first regions where the pandemic of coronavirus or Covid-19 affected the totality of social and economic life leading to increased anxieties over movement and distance. Although Macau has had very few actual cases of the virus – 46 in total –and no deaths from it, the Macau government rapidly instituted a lock­ down. The aim of this article is to reflect on how the social experience of being in lockdown can provide insights into understanding the type of experience or condition that we provisionally term ‘anxious immobility.’ Such a condition is characterized by a total disruption of everyday rhythms and specifically anxious waiting for the normalization of activity while being the subject of biosocial narratives of quarantine and socially responsible. The paper is based upon 3 months of ethnographic research conducted by two researchers based in Macau. We also reflect upon some aspects of the politics of mobilities in the light of disruptions and friction points between Hong Kong, Macau, mainland China, and the rest of the world.

As an emergent tourism sector, driving tourism connects car use and touristic activities intimately. Following the notion of the ‘inhabited car’, this article explores how and why Chinese tourists inhabit a travelling car for drivers/passengers in the leisure automobility and driving tourism context. Through three different road trips and ‘mobile methods’, it was found that Chinese tourists inhabit the car in four ways: driving, gazing, listening, and communicating. Through this embodied habitation, the car is turned into a ‘touristic inhabitation’ space for protecting the tourists generating touristic emotions、social interactions, and tourism meanings. The study contributes to automobility and tourism literature and provides implications for driving tourism development in China.

Over the past few years, the gaming industry has changed the face of Macao and the lives of its citizens. The liberalisation of casino licensing in 2002 and the implementation of the Chinese government's new visa regulations in 2003, which permitted many mainland Chinese to travel to Hong Kong and Macao on an individual basis, triggered an economic boom. Foreign investment increased dramatically as international companies began to build casinos and hotels. By 2006, gaming revenues had reached a record annual high of US$10.33 billion, far exceeding the US$6.6 billion made on the Las Vegas strip (Gaming Inspection and Coordination Bureau, 2008). Tourist numbers more than doubled from 11 million in 2002 to 21.7 million in 2009 (Statistics and Census Service, 2009a). Rapid economic growth has come at a price, however. There have been many social dislocations and challenges for public policy that can be attributed to the expansion of the gaming industry. A particular issue is land, a fundamental factor of production and an essential component of the gaming industry's success but in short supply in Macao. The tension between casino requirements for land and public needs spills over into debates on matters as diverse as building height restrictions, heritage protection, green space, the opaqueness of government decisions and its lack of consultative mechanisms. © 2011 by The Hong Kong University Press, HKU. All rights reserved.

We know from research that there is an intimate relationship between student learning and the context of learning. What is not known or understood well enough is the relationship of the students’ background and previous studies to the understanding and learning of the subject area—here, computer science (CS). To show the contextual influences on learning CS, we present empirical data from a qualitative investigation of the experiences of Chinese students studying for a master degree at Sweden's Uppsala University. Data were collected of the students’ understanding and learning of CS, their experience of the teaching and their own studies, and of their personal development in Sweden. Using an analysis framework grounded in phenomenography, we analytically separated the what and how aspects of learning. In this article, we describe the what, or the content of the students’ learning, and identify dimensions of variation in the experiences of students. These dimensions relate to the foci of the CS programs, the learning outcomes, and the impact of the studies. The findings from the analyses indicate pedagogical and pragmatic implications for teaching and learning CS in higher education institutions. The study extends the traditional use of phenomenography through the discussion of the dimensions of variation in the experiences and the values within the dimensions. It opens the way for understanding the relational nature of learning in computing education.

This chapter explores the ways in which a relational understanding of the education process and the use of collaborative technologies in the connectivist tradition might inform and transform university teaching.

Use of CALMS to enrich learning in introductory programming courses

There can be no conclusive determining regarding true press freedom in Macau, and perhaps this statement can be applied elsewhere as well. Issues of self-censorship, partisanship, or cultural loyalty exist in cities and countries around the world, and most of the time there is simply no reliable measurement to determine their impact. The Special Administrative Region (SAR) of Macau is separate and distinct from mainland China, but that does not mean that it is entirely without question regarding its freedom of the press, ethical journalistic practices, and interference by non-authorized agencies at the three languages local newspapers.

No seguimento de uma série de contactos estreitos com uma comunidade social situada nos municípios de Baía da Traição, Rio Tinto, Marcação e Mataraca, a 85 quilómetros de distância de João Pessoa, capital do Estado da Paraíba, decidi, desde 2006, levar a efeito um intenso trabalho de campo nestas aldeias indígenas com o objectivo de concretizar um projeto de investigação que englobasse em obrigatória interdisciplinaridade os campos tantas vezes excessivamente singulares da História, da Sociologia, da Política, da Antropologia Cultural e das Teorias da Comunicação, acompanhando e refletindo sobre características e organização social, rituais, manifestações de carácter religioso, evolução histórica, usos e costumes de uma tribo que se abriu quase rendida ao exterior, mas porfiando em manter, todavia, traços e, sobretudo, um discurso narrativo de representações culturais ancestrais. Esta propositada interdisciplinaridade persegue um objectivo epistemológico bem preciso: transformar a investigação empírica em contribuição para uma nova teoria da história da comunicação – a comunicação antropo-histórica entre comunidades ditas tradicionais e o “outro” – a área por mim privilegiada em investigações anteriores, nomeadamente ao nível da licenciatura e do mestrado. Os Potiguara, cuja sociedade ainda não é alfabetizada e, na sua maioria, baseiam a sua cultura na tradição oral, transmitindo os seus lugares da memória sobretudo através do poder do português do Brasil, mesmo quando adornado por escassas palavras tupi, é graças à mensagem e à representação que algumas das suas manifestações culturais reinventam continuadamente a sua identidade Potiguara. É, assim, a mensagem e a representação que inventam o real social e reinventam dinamicamente a sua identidade cultural.

The various volumes coordinated by Pierre Nora to pursue a history of the places of memory in France have become a multidisciplinary theoretical reference for those who, like us, seek to reconstruct the memories with which the land of the Potiguara aborigines of Brazil is organized today. In the introduction to the voluminous work that he directed for eight years, Nora explained his epistemic understanding of the notion of “places of memory”, stressing that a “lieu de mémoire” is any significant entity that, material or immaterial in nature, through a human will or the wear and tear of time, has become a symbolic element of a community's memorial heritage. The French historian also added that, since memory is the fundamental structure of this generally lengthy process, it was convenient to understand it as a phenomenon of emotions and magic that only accommodates the facts that feed it. Strictly speaking, memory is always vague, and reminiscent, stirring both general impressions and fine symbolic details. Furthermore, memory is always vulnerable to transference, repressed and imagined memories, censorship, and all kinds of projections. (Nora, 1984). In this article, we try to understand that the places of memory are also almost always what comes to us, stays, and selects the past. The reserve where they live appears as a symbolic locus to which the Potiguara aborigines cling with all their strength to preserve what remains of their past.

últimos assumidos remanescentes provavelmente de um território cultural antes bem mais vasto vivem atualmente nos municípios de Baía da Traição, Marcação e Rio Tinto, no litoral setentrional da Paraíba - nem sobre s seus espaços, culturas e gentes. É preciso dobrar a primeira metade do século XX para se encontrar nos títulos gerais de histórias da Paraíba alguma atenção pelos Potiguara e a sua movimentação histórica no processo longo e contraditório de formação da capitania e da instalação portuguesa na região, enfrentando primeiro a concorrência comercial e militar francesa, depois no século XVII a ocupação holandesa e sempre, até quase meados de seiscentos, a oposição muitas vezes feroz e brutal de vários grupos e milícias potiguaras. A arqueologia confirma um processo recente de formação histórica dos espaços atualmente reivindicados como originais e tradicionais pelos Potiguara. Os estudos linguísticos disponíveis sobre os Potiguara também não destacam a memória rigorosa de um espaço cultural arcano e pré-colonial. Os espaços Potiguara de hoje com este sistema de organização agrícola quase binário são tudo menos naturais. Trata-se, antes, de um espaço em recorrentes transformações históricas, demográficas, económicas e sociais que desafia qualquer ideia de um espaço ‘natural’, ‘original’ ou ‘essencial’ dos Potiguara. Seja como for, estas polarizações estruturais são historicamente aquelas que presidiram à exata produção dos espaços que atualmente os Potiguara apresentam como seus, originais, antigos e tradicionais seguindo, afinal, um modelo colonial de ocupação de espaços e especialização das gentes do Brasil.

eoi/doi Deposit-Electronic Object Identifierhttp://eoi.citefactor.org/10.11248/ehum.v6i2.1385RESUMO: A aldeia dos índios Potiguara não é somente um aglomerado de casas e pessoas. Trata-se de um espaço social muito mais complexo, somando ao habitat modelos de parentesco, cruzando práticas culturais e economicas, juntando aos humanos bichos e plantas, rotinas de trabalhos e “libertações” de lazeres. A aldeia Potiguara embora se apresente como singular, ela comunicava e continua a comunicar hoje com redes mais amplas de aldeias rurais e indígenas, gerando transformações culturais e sociais profundas. Embora as alterações marquem as mudanças nos habitos da aldeia Potiguara acredita-se que as práticas culturais que se estendem das festas ao turismo das suas aldeias são tão tradicionais como singulares.PALAVRAS-CHAVES: Aldeia indígena – Espaço social – Práticas culturais – TransformaçõesABSTRACT:The village of Potiguara Indians is not only a cluster of houses and people. This is a social space much more complex, adding to habitat kinship models, crossing cultural and economic practices, joining human animals and plants, work routines and "releases" of leisure.The Potiguara village despite presenting as singular, she communicated and continues to communicate today with wider networks of rural and indigenous villages, generating deep cultural and social transformations. Although the changes mark the changes in the habits of the village Potiguara is believed that cultural practices that extend parties to tourism from their villages are so traditional and unique.KEYWORDS: Indian Village - social area - Cultural practices - TransformationsRecebido: 31/08/2014    Aceito: 01/10/2014

The land of the potiguara indians of Brazil: a social and political construction The space in which the potiguaras of Brazil live is, today as in the past, the result of a longterm process, many negotiations and well-managed refuges. Paradoxically, despite their recurrent discourse invoking the ancestry of their lands of origin, the Potiguara fight and continue to fight politically for the return to the spaces where their colonial refuge took place.

Comunicar é tornar comum e informar é dar forma à comunicação. Entre um e outro vai frequentemente uma distancia que nem sempre é possível eliminar. O objetivo deste artigo é mostrar que tanto a comunicação como a informação são um espaço ao sentido da vida. Pese embora as contrariedades e obstáculos, a conivência com os poderes, os imperativos de rentabilidade, a pressão do tempo e a aceleração, os media oferecem um espaço ao espaço público, ao sentido dos fatos, à interpelação; um espaço ao sentido da vida.