The current Earthly crisis demands new imaginings, conceptualisations and practices of tourism. This paper develops a post-anthropocentric approach to envisioning the possibilities of the ‘proximate’ in tourism settings. The existing generic definitions of proximity tourism refer to a form of tourism that emphasises local destinations, short distances and lower-carbon modes of transport, as well as the mundane exceptionality of the ordinary. We conceptualise proximity tourism with feminist new materialist literature, which accords agency to the ongoing common worlding of all matter—including but not limited to humans—rather than to separate individual agents. More specifically, our research explores the idea of proximity by drawing closer to the geo—to the Earth—through geological walks in the Pyhä National Park in Finnish Lapland. We analyse these walks with the notions of rhythmicity, vitality and care—ideas constructed from the theoretical heritage guiding our study. By doing this, we explore the potential of proximity tourism in ways that intertwine non-living and living matter, science stories, history, local communities and tourism. The outcome of this analysis, we propose, composes one possible narrative of tourism after the Anthropocene.

Although there is a growing body of literature focusing on the use of qualitative research approaches for understanding human-animal relations, surprisingly little attention has been devoted to the topic in tourism studies. In particular, the central role played by animals in the tourism industry and thus in the creation of tourism experiences calls for a more critical reflection on the methodologies through which the relations and encounters between humans and non-humans are studied. Considering this gap, we draw upon videography to explore the potential and challenges of using video as a means to interpret and theorise on multispecies relations in tourism. More precisely, we use videography to better understand the co-constructed relationship between humans and animals engaged in tourism activities, leading us to consider these relationships as multispecies assemblages. Our attempts to explore and document these encounters on video lead us to critically evaluate the ethical and epistemological underpinnings of our study and hence to the genesis of this methodological paper. Although challenged by a post-humanist stance, videography as a ‘more-than-representational’ approach offers ways to capture non-linguist, sensuous and embodied qualities of the research context. Utilising these possibilities, our study contributes to the development of more inclusive tourism theorising and futures by exploring videography as a vehicle for emergent theorising on human-animal relations through its relational and political nature of engagement.

This article enriches practice-based studies on bodily knowing by conceptualizing the knowing body as a floating body. This concept accords epistemic value to two forms of bodily existence – waking and sleeping – that are considered to be intertwined and floating. Based on an auto-ethnographic study conducted in Finnish academia, we propose three different sensorial flows that the knowing body engages in when participating in organizational practices: sensory release, within-corporeality and sensory entanglement in dreams. These forms highlight the inconstant and uncertain nature of embodied knowing, suggesting a novel onto-epistemological stance in which the knowing body is thought of as a floating body that is never still. The study also has implications for management education.

New digital devices monitoring the body are increasingly used as research devices. As highly intimate new media objects, placed next to our skin, they challenge our notions of privacy and contribute to the generation of affects—disrupting considerations of “successful” research. In this article, we offer an auto-ethnographic study of (not) using a wearable sleep-tracking device, the ŌURA smart ring, as a research device. We discuss the unexpected, intense affects we experienced when attempting to use the ring during a “failed” research process, feeling enchanted and harassed by it in turn. Reflecting on our affects enables us to identify different forms of intimacy: those related to disrupting the bodily norms of academia, and those disrupting the privacy of the sleeping body. To conclude, we discuss the potential of these disruptions to offer a better understanding of the significant role of the thing-power of research devices in qualitative research process.