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The relation between tourism and culture
Culture impact on tourism
Culture impact on tourism
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• Experiences - are the final events, where finished products can be consumed (memorable, transformations are effectual - mõjusad) (Pine and Gilmore, 2011).
• Flatters and Wilmott (2009, cited in Leigh, Webster and Ivanov, 2013) highlight a trend in that it seems that affluent –jõukad consumers have revealed mounting dissatisfaction with excessive consumption. Many desire a wholesome and a less wasteful life. As such, there is a desire to get back to nature, something that is tranquil, basic, rooted, human and simple (Yeoman, 2008). As a consequence, the desire for more authentic and simple luxury experiences accelerates. An example of simple luxury are tree house hotels, which offer a unique experience in a natural setting: this is a new experience
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Although entertaining visitors with cultural performances and rituals is not entirely bad, some performances are presented out of context. For staged cultural performances of ethnic songs and dances, themes are often changed and abridged to suit tourists’ expectations, thereby conveying a false message to visitors. In effect, cultural performances are losing their authenticity. Moreover, cultural performances are staged even when there are no appropriate occasions to justify their performances. Agricultural rituals, for instance, are staged at the wrong times of the year, just for tourist consumption. Even though local villagers are aware of this cultural travesty, they are encouraged to perform because of the …show more content…
83): Racial and gender history of the making of the female Hula dancer, from the early years of the last century to the current point where sic million visitors a year are attracted to a naturalistic Eden signified by bodily displays of ‘natural’ female Hula dancers, a place-image globally recognised and endlessly re-circulated
Conclusion
As it can be seen in present, people are willing to pay more and more for the experience, than it has been in past. So if companies are taking into consideration this new trend, the economy will benefit from it (Pine and Gilmore, 2011).
Aledda (2010) adds that if a company wants to come up with successful innovation, the have to think about how to satisfy and exceed customers’ needs and wants better than the competitors do. This can also become a motivation for one company.
It is a commonly held view that mass tourism and the commodification of attractions are a threat to the ‘uniqueness’, ‘authenticity’, ‘natural state’ (Galla, 1994) or ‘scholarly credibility’ (Goulding, 2000) of ethnicities, heritage and culture (Wang, 1999). Many people fear that these valuable assets are sacrificed for the sake of entertainment, popularity, and profit (Goulding, 2000; Lancaster County Heritage, 2002) and hence agree that the ’original’ and ‘indigenous’ has to be protected from these ‘evils of late-capitalism’ (Taylor,
This anthropocentric theme continues throughout his narrative but is personified on a societal level. This matter is first introduced in the chapter “Polemic: Industrial Tourism and The National Parks.” In this chapter Abbey notes the expansionist nature of the industrial economy and how it is affecting the national parks. Abbey critiques arguments for uni...
The article written by Alexis Celeste Bunten called “Sharing culture or selling out?” talks about the theory of “commodified persona” or the “self commodification” of a tourism worker in Sitka and how capitalism has influenced the way a tour guide is presented. Chapter eleven in Charles C. Mann’s book called “1491, New Revelations of the Americas before Columbus” is a brief summary of the second half of the book which talks about how similar Indians were to the colonists and that we should accept the fact that indigenous people and their societies have influenced American culture. Alexis Bunten based her information on personal experience, such as working as a staff member for Tribal Tours in Sitka. She is able to provide information about how the tour guides are not as primitive as the tourist may think.
After the Second World War mass tourism has increased worldwide and has affected almost all countries. Mexico has become a ‘major tourist destination’ and also ethic tourism has taken off, because tourists became more interested in the indigenous cultures and search for authenticity. Nowadays ethnic tourism makes up ‘10% of Mexico’s tourism sector’ (Van Den Berghe 568). This essay will especially examine the commoditisation of the Maya identity; Maya was ‘a highly developed Mesoamerican culture centred in the Yucatán peninsula of Mexico’ (McKay et al 307). Over the last two decades Western tourists have become interested in Indian cultures, traditions and artefacts and they would like to see ‘living Maya culture’, therefore tour guides, tourees, middlemen and artisans have started to work in the ethnic tourism sector. According to Medina ‘The commoditization of culture for tourism may involve the utilization of new channels to access cultural traditions of great antiquity’ (354). To illustrate this: only 20.5% of the inhabitants of San Jose Succotz identifies with the Maya culture (Medina 360). Maya culture is less available through lived experience, because Maya languages and rituals disappear, therefore villagers working in the ethnic tourism sector have to gain knowledge by utilizing other, new channels. Ethic tourism often develops around archaeological sites; tour guides will take tourists to Maya ruins and transfer knowledge that they had gained from the ethnographers, archaeologists, and epigraphers (Medina 362). Some people argue that this ‘staged culture’ is not similar to the ‘authentic culture’. It might be possible that the culture transferred to the tourists at the moment is different from the way Mayans used to do. H...
“A tourist is an ugly human being. You are not an ugly person all the time; you are not an ugly person ordinarily; you are not an ugly person day to day.” These are the words that Jamaica Kincaid says about tourists. Kincaid believes that her opinion should be heard about how tourism ruins the cultural feel of different Throughout the essay Jamaica Kincaid inform and persuade the readers about tourism, Kincaid uses pathos and ethos to appeal to the audience, and how you can confirm the author’s argument.
Urry, John, The tourist gaze: Leisure and Travel in Contemporary Societies 2nd Ed (London, 2002).
Dean MacCannell explores the concept of “authenticity,” a quality of genuineness that many people spend time searching for. Throughout the chapter “Staged Authenticity” of The Tourist, there are points that explore this common desire for wholesome experience in new places. In the societal structure of today, however, it is becoming more and more difficult to find authenticity, as we get further and further “mystified” looking for a true and sincere reality. MacCannell makes statements regarding how difficult it is to find realness in the modern world, but never makes a claim that clearly defines authenticity. Instead, MacCannell’s use of paradoxical phrases, visual examples that are relevant to readers, and self-contradiction around the ideas of mystification and reality strengthen his point that there is no concrete definition of authenticity.
According to Schneider, defining “authenticity” is a battle between indigenous peoples and the tourists who purchase their arts and crafts. As “tourist” art grows with the realization of international tourism as means of development and economic growth in marginalized communities, foreign assumptions affect the perception of indigenous arts and crafts as “legitimately” indigenous. Indigenous peoples readily “transform” functional items into feasible commodities; “goods such as “indigenous blouses and shawls” easily become “alien place mates and pillow cases,” enabling indigenous peoples to survive (Schneider 80).
In her essay, “Last Resorts: The Cost of Tourism in the Caribbean”, journalist Polly Pattullo presents an inside view of the resort industry in the Caribbean Islands, and how it truly operates. Tourism is the main industry of the Caribbean, formerly referred to as the West Indies, and it is the major part of the economy there. Pattullo’s essay mirrors the ideas of Trevor M.A. Farrell’s perspective “Decolonization in the English-Speaking Caribbean” in which he writes about the implicit meaning of the colonial condition. Pattollo’s essay illustrates that colonialism is present in the Caribbean tourism industry by comparing the meaning of it presented in Farrell’s perspective. In this essay I will explain how these two essays explain how decolonization hardly exists in the Caribbean.
...troversy as all countries have lost, to a great or lesser extent, treasures of national renown and significance over time. Wars, theft, treasure seeking, changing boundaries and migration have all in some way contributed to this diaspora of art. There is clear evidence that the historic placing of objects in locations remote from their origin has on occasion afforded protection and preservation, The Elgin Marbles in The British Museum being a case in point. However, given the overarching principle of self determination it is difficult to argue that serendipitous historic placement is sufficient reason for items of true national heritage to be kept indefinitely. A world-wide system of touring exhibitions and cultural exchange, with context being provided by the originating society may provide the natural progression to the accessible widening of people’s experiences.
Fletcher’s article helps to provide more of an insight on why these Caribbean countries rely on the tourism industry, giving a greater perspective of the workings of capitalism as in order to survive it must continually grow. While it is important to note that looking at one small area in the Caribbean and its impact on the tourism industry, cannot lead me to draw any general conclusions– as not every Caribbean country will react to the tourism industry in the same way - the study discussed on Jamaica’s Ocho Rios still can provide perspective as to how this heavy reliance on the tourism industry can affect the social, cultural, environmental, and economic standing within such countries. Further research must be conducted on all different effects and within tourist sites in order to come to a general conclusion. Many researchers have offered frameworks on how to prevent such negative impacts from occurring, and this can be helpful for the future of this fast-growing industry. As a person who has travelled to the Caribbean quite frequently (as I have family members who reside in Barbados), because I stay with family members and thus can see the island from a local perspective, I have witnessed first hand the small ways in which the tourism industry affects a big Caribbean tourist destination such as Barbados; not just with those deemed as outsiders with the tourism industry, but those working within it.
The audience expects the performer or performers to behave in a certain way. If their performance does not meet the expectations, it can lead to a misrepresentation or a confusing and disconcerting situation, which may affect the social order. By considering that ‘ our
Tourism is a typical activity of fashion that the public participate widely and it has grown in importance over recorded human history. Innumerable articles refer tourism as “the world’s largest industry”; policy-makers, analysts, and scholars often speak of the size of the tourism compared to that of other industries (Smith 2004: 26). These series of misleading statement, together with the mass media’s reports (out of context), make the idea that tourism is a single large industry branded into many people’s minds. However, in this essay I will demonstrate that it is a simplistic and misleading idea, which should be replaced by the plural term, “tourism industries”. Moreover, tourism is not the world’s largest industry, but largest service sector.
International Cultural Tourism Charter: Managing Tourism at Places of Heritage Significance, ICOMOS, viewed 3 May 2014, http://www.icomos.org/tourism/charter.html
Tourism focuses much more on attractions, helping the tourist experience a change, and is a huge economic business. They each have different rules and guidelines, anthropology being more strict then tourism. However, there are several anthropologists who see tourism as a spiritual journey for newcomers and how it can be a very successful anthropological method. While most people see tourism as an obtrusive version of a vacation, several anthropologists view tourism as a “sacred journey” and helps the tourist experience a sense of solidarity or togetherness (Selwyn, 1990). This form of tourism, known as ethnic tourism, relates the most to anthropology.
It is a well-noted fact that tourists from the developed world, or rich western nations, are in favour of visiting unspoilt natural environments and places steeped in tradition. However, Lea (1988) regards such attractions as being a sign of underdevelopment and rarely tolerated by the host nations just because they meet with foreign approval of visitors. Instead, it is the priority of the respective governments to raise living standards to acceptable levels, which means modernisation and the implementation of various infrastructures. Nevertheless, if administered effectively mass tourism could provide a form of sustainable development by meeting the needs of the present without compromising those of the future.