In the introduction to our volume, we discuss the need for philosophical reflection on tourism as a cultural and human phenomenon. We give a brief account of the conference which was the starting point of the discussion and papers contained in this volume. We consider pressing social and environmental issues associated with the phenomenon of tourism, tracing its roots from antiquity to the present. Consideration of the peculiar connection between tourism and human behaviour, tourism and culture, provides insights into the (...) causes and possible solutions of problems arising from mass tourism, overtourism, “revenge tourism” in the post-pandemic world – problems of social justice, environmental protection, sustainability, economic and political security, human happiness and well-being. The journey of the tourist reveals itself as a journey of self-exploration and self-discovery in a world whose natural resources, biological and cultural diversity, and capacity to sustain humans’ pursuit of happiness and pleasure are fast diminishing. Despite the “breather” afforded by the global Covid-19 pandemic to all those engaged in the practice of tourism, whether as consumers or providers, lasting improvements have yet to be implemented. Instead, tourists and tourist providers everywhere are rushing to recoup their losses and make up for lost time. The papers in this volume examine crucial social, physical, psychological and cultural factors influencing tourism practice and their significance for the nurturing of human happiness and well-being, in order to help assure the preservation of the necessary conditions for life on earth. (shrink)

This paper aims to analyze historical evolution, and perspective vis-à-vis prospects of tourism development in Pakistan, especially in the wake of ongoing CPEC projects. It is a well-known fact that development of tourism over the years has been greatly influenced by the overall human development, therefore industrial revolution led to the development of economic corridors, integration and connectivity among societies. Consequently, industrial society initiated the process of globalization and activities of mass tourism. However, owing to rapid technological advancements postmodern (...) society started looking for personalized and diverse tourism products. Travel and tourism is one of the leading industries that is contributing to the World economy in a big way. It has phenomenal economic impact including transportation, entertainment, accommodation and other related aspects. However, despite having an abundance of cultural resources, Pakistan ranks abysmally low on travel and tourism competitiveness index developed by the World economic forum. Besides hosting six UNESCO World heritage sites and host of other attractions, Pakistan is only harvesting 2.7 % from the tourism industry to its GDP as compared to its 10% contribution to World GDP. Thus, huge potential awaits tapping with commitment and ingenuity. (shrink)

The purpose of this paper is to offer a conceptual analysis of the space created by the Willing Workers on Organic Farms host as a part of the organic farming movement and how that space now collides with the idea of tourism heterotopias as the changing market sees WWOOFers who may be less motivated by organic farming and more by a cheaper form of holiday. The resulting contested space is explored looking at the role and delicate balance of WWOOFing as (...) a form of sustainable tourism in the context of socially constructed understandings of space. Poststructural concepts of space suggest that it is impermanent, fragile and under constant threat of change. Space is constantly produced and reproduced in the process, spaces become sites where struggle and contestation occur, in this instance as one discourse or discursive practice, namely WWOOFing, intersects with and is influenced by the more dominant capital centric discourse of mass tourism. (shrink)

This book offers a philosophical approach to tourism as a permanent factor in the lifestyle, economy, and culture of the contemporary global community. Travel to well-known destinations and pursuit of an ever-increasing range of leisure activities are an aspiration of most humans today. Those not themselves engaged in tourist activities are quite often involved in providing the goods and services which make tourism possible. Yet the ill effects of mass tourism and overtourism on sensitive ecosystems, resources, and community life (...) have begun to outweigh economic gains, threatening to destroy destinations, cultural heritage, and livelihoods. The editors and contributors of this collection reflect on the nature and meaning of tourism, its history, elements, and forms, the roles of tourist and host, the limits of hospitality, tendencies to excess and the reasons why we engage in such forms of behaviour, and the place of tourism in human culture as a whole. By shedding light on these questions, more efficacious solutions to the urgent problems raised by the practice of tourism can be found. This work is a must-read for scholars, teachers, and students engaged in study and research on philosophy of culture, philosophical anthropology, tourist and destination management, human factors engineering, and sustainability. (shrink)

Despite the variety of banalities that are often associated with trips and vacations as mass consumption, the study of tourism – due to the commitment of social, economic, political and cultural energy - remains one of the predominant inputs for understanding contemporary society and the new social hierarchies that distinguish it. Tourism, which is increasingly seen as a process that has become integral to social and cultural life, also plays an essential role in the social and spatial dialectic that (...) gives meaning to the places. Focusing tourism through the lens of "productive consumption" developed by Cultural Studies, the paper moves from the assumption that responsible tourism can be analyzed in the broader paradigm of relational goods to explore the role of responsible tourism as a possible way of sustainable and responsible development.A pesar de la variedad de banalidades que a menudo se asocian con los viajes y las vacaciones, como el consumo de masas, el estudio del turismo –debido al compromiso de la energía social, económica, política y cultural– sigue siendo una de las fuentes predominantes para la comprensión de la sociedad contemporánea y las nuevas jerarquías sociales que la distinguen. El turismo, que se está viendo cada vez más como un proceso que forma parte integral de la vida social y cultural, también juega un papel esencial en la dialéctica social y espacial que da sentido a los lugares. Analizando el turismo desde el punto de vista del consumo productivo desarrollado por los estudios culturales, el artículo parte de la asunción de que el turismo responsable puede ser analizado en el paradigma más amplio de bienes relacionales para explorar el papel del turismo responsable como una forma posible de desarrollo sostenible y responsable. (shrink)

While tourism is often seen as a welcome source of economic development, conventional mass tourism is associated with numerous negative effects, such as the destruction of ecological systems and loss of cultural heritage. In response to these concerns, a term that has surfaced recently is, sustainable tourism. This article attempts to define sustainable tourism and asks the question of whether this new term is an acceptable criteria or is merely a marketing ploy to attract the morally conscious tourist.

Tourism to sites of war, conflict, terror and violence is hugely popular. All manner of tours and visits are organised worldwide, every day, to both current and historic conflict sites. Some are once-in-a-lifetime events, such as tours of current conflict sites in the Middle East or to the battlegrounds of World War II, some are routine family visits, such as day trips to local castles. Some visits focus on war and battles themselves, others focus on sites that were the centres (...) of conflict in a broader sense, such as notorious prisons or torture chambers. What strikes us is the absence of sustained, critical attention to conflict tourism from philosophers. This paper narrows matters into a more manageable form. We focus on the idea of tourist visits to conflict heritage sites, some of which are adapted for mass, regular, safe tourism. In this chapter we have three aims: first, to raise awareness of the phenomena and show they merit sustained philosophical interest; second, to outline some relevant philosophical questions; third, to offer some initial responses to these questions. Our overall claim, voiced at various intervals, is that one can, at most, develop general, defeasible ideas both about the phenomena and about what one should do. (shrink)

"""This book neither wants to make an accusation, nor impose things that are impossible to carry out. It merely wants to make the Balinese and tourists aware of what is happening in this paradise on earth and about the positive infl uence they can have in preserving the culture of the beautiful island of Bali. Tri Hita Karana, the spirit of Bali originated from the rich Balinese-Hindu philosophy. Tri Hita Karana means three causes of happiness: balanced and harmonious relationships of (...) humans with God; of humans with fellow human beings; and of humans with the surrounding nature. Respect and togetherness are essential values in this philosophy. The Hindu doctrine of tat tvam asi, “I am you and you are me”, teaches us that all things are connected. Humans who do not respect God, fellow humans and nature are not respecting themselves, and this will eventually lead to self-destruction. Respect and togetherness will lead to harmony and happiness. Since the Balinese are already living according to the age-old philosophy of Tri Hita Karana, they can contribute to a sustainable environment for their children. The past and the present cannot be separated from each other; the present is born out of the past. Our actions to create a sustainable environment today matter, or in Gandhi’s words: the future depends on what we do today. The authors, Jan Hendrik Peters, a former professor of service studies and Wisnu Wardana, chief-editor of Bali Travel Newspaper, are deeply concerned about the negative infl uences of mass tourism and want to plead for a sustainable future for Bali, by writing this book. “We really do need this book on Bali to make the Balinese people and the international tourists familiar with the essence of Hinduism. If the Balinese follow the philosophy of Tri Hita Karana as a guide in their personal life and business, it means that Bali will be the Island of the Gods forever.” - Ida Pedanda Subali Tianyar, Hindu high priest, Chairman of the Council of Hindu Priests in Indonesia.""". (shrink)

From a certain point of view, mass tourism is undeniably part —and an expression— of contemporary acceleration. However, what we defend is that desire for difference —which originally nestles in the dream of traveling, before the appearance of the subject as tourist— responds to a desire for slowdown. In the time of pause and exception of the tourist experience, this desire acts as a generator of a symbolism —or an imagery— that seeks to preserve, protect, restore and promote difference, (...) reality, localness, past, tradition, folklore, nature, the other… beyond the —already insufficient— debate on authenticity. In this way, the importance of rescuing tourism from mere marketing could be shown, as well as to start to think about it from its relevance to humanities and its ethical commitment. (shrink)

Tourism is one of the socio-economic trends that significantly contributes to the shift of the planetary system into the Anthropocene regime. At the same time, it is also a socio-cultural practice characteristic of the imperial mode of living, or consumerism. Thus, it is a form of commodification of nature, also a way of deepening social inequalities between a privileged minority of the global population and an exploited majority providing services to those whose socio-economic status allows them to travel for fun (...) and commoditised “experience”. This is not an inevitable activity, an activity in which environmental costs (carbon footprint, water footprint, energy consumption, and waste production) are necessary to ensure the basic resources of life. Tourism is therefore a form of luxury consumption. For any tourism model to be, not only, environmentally sustainable but also socially just, or at least acceptable, it would have to be accessible to all people. Ecotourism should also have to meet the criterion of a solidarity mode of living referred to as sufficiency. This is hardly conceivable in the climatic, demographic, and political regime of the Anthropocene. The latter is likely to be characterized by, among other things, mass migration of climate or environmental refugees on the one hand and climate apartheid of the states of the global North on the other. Ecotourism, accessible to an even smaller proportion of the world`s population than the current mass tourism, will thus be more likely to accentuate the social and environmental inequalities of which it is already a significant manifestation. Therefore, the question is whether the concept of ecotourism is not just another manifestation of greenwashing, i.e. an attempt to legitimize economic, social, and cultural activities that devastate the social and environmental environment. (shrink)

This anthropological essay provides a meditation on mass tourism while analysing the mechanisms of conflict between the needs of mass tourism and the local urban environment, extraterritorial spaces that fit into the universal heritage of humanity. Historical districts/ entertainment districts in capital cities are discussed as extraterritorial areas treated as ambivalent, bypassed, business bases. The tourists themselves constitute thoroughly ambivalent figures as tame strangers, treated simultaneously as a potential source of maximum earnings and intruders.

The aim of this research paper is to analyze residents’ perception of overtourism in Barcelona nowadays and study the profile of citizens who believe that tourism does not benefit their home city. It also aims to find out the specific reasons they give for such beliefs and examines what is published in the media in this regard. In order to achieve it, we based the study on a concurrent triangulation design including both quantitative and qualitative analysis. The findings revealed that (...) 16% of the population currently considers that tourism does not benefit the city at all. The main reasons for declaring that tourism is not beneficial to the city are of an ethical, social and economic nature; i.e. mass tourism, the antisocial behavior of tourists, gentrification and neighborhoods losing their traditional character. Such negative points are the reasons for publicly demonstrating against the problem and instead promoting a more responsible tourism. (shrink)

The article is a cultural-philosophical response to Ivan Gerát’s Legendary Scenes and his art history interpretation of the function of Slovak hagiographic pictorial art of the Late Middle Ages. The thrust is on paintings of Christian ethical extremism, reflected in the principle of imitatio Christi. It led to the deaths of martyrs and saints in the name of the Faith. The preponderance of brutal scenes involving the tortured human body in this period art is examined in detail and it is (...) suggested that these portrayals are disincentives that put off the mass culture beholder. The contextualist art history method employed in Gerát’s book is gradually explored, along with its potential to transform the uninterested postmodern beholder into an intelligent beholder and art tourist. Attention is paid to the educational and national branding aspects of Legendary Scenes. (shrink)

Recent archaeological theory has show that images of the past have carried a particularly strong resonance within modern social groups. This volume explores the immeasurable impact that the phenomenon of archaeology has had on the representation of the past in the modern world. Modern society’s ‘archaeological imagination’ conceives of archaeology as a producer of images of the past which become representations of modern group identities. If archaeology is utilized by public groups to construct and represent identities, then what are archaeologists (...) to do with that public? The very fact that the public is interested in the past and in archaeological research is an opportunity for archaeology to engage that public. Participation in the public’s modern interest in archaeology, however, puts archaeology at risk. The growing role of archaeology and heritage within the economics of tourism, has led to a commodification of archaeological knowledge and experience for consumption. This volume begins a discourse on the implications of performing archaeology in a world dominated by modern trends of mass production, mass replication and representation of cultural forms and mass consumption of images of the past. The contributors explore to what extent we are experiencing a crisis of representation of the past due to contemporary consumption of mass-produced replicas, simulations, images and experiences of the past. To work through this crisis the contributors in this volume are exploring opportunities for development within archaeological thought and practice. Their arguments illustrate a move towards active, participatory and poetic archaeological thought and practice. Rather than focusing on what is produced through process (artifacts, monuments, interpretive centers, etc.), they are concerned with what they are doing, about taking part, about participating reflexively in the tradition of understanding and expressing understanding of the past. This volume does not conjure up romantic beliefs about the project of archaeology, but rather, it signals a fundamental revision of archaeology - not what it is, but what it can do. (shrink)

What are the preferred subjects of mass photography? We will not go far wrong if we hazard this reply: the Self and the Other. The popular practice of photography does not much go in for nuance: it has taken as its watchword the distinction between gens de Soi and gens de l'Autre which Robert Jaulin once used as the title of one of his books on ethnology. The self, that is, one's own, those close to one, familial space and (...) the familiar space of identity and recognition. The other, in other words, strangers, the space of distant parts, and the space of displacement where tourism increasingly frequently leads the inhabitants of richer countries. Here, in the first space, one is among one's own kind, “among ourselves”, part of the same family through kinship or part of the same community through lifestyle and nationality; here, connivance rules, the unspoken word and the wink with the photographer who is “one of us”, and so one does not generally hesitate to expose oneself, that is, open up to their lens. There, in the second space, one is in a foreign country, amongst others, whose costumes and customs are photographed; there, the more polite rule of the smile and the presentation of the self for others holds sway, one is more engaged in the process of representation and adopts a pose for the photographer rather than exposing oneself to their lens. The most widely disseminated version of this dual polarity of popular photography is the souvenir photos of the family album, on the one hand, and the holiday photos brought back by tourists from their various excursions abroad, on the other; a version which illustrates one of the most spontaneously practised photographic montages, consisting of having oneself photographed in a distant country against a typical scenic background or emblematic monument of the country visited. (shrink)

True ecotourism requires us to regain an understanding of the inextricable links between the habitats of a region, including its inhabitants, and their habits. With this systemic approach that integrates economic, ecological, and ethical dimensions, we define ecotourism as “an invitation to a journey (‘tour’) to appreciate and share the ‘homes’ (oikos) of diverse human and non-human inhabitants, their singular habits and habitats.” Today, mass nature tourism often denies theselinks and is generating biocultural homogenization, socio-ecological degradation, and marked distributive (...) injustices in iconic places, such as Costa Rica, the Galapagos and Cape Horn. In order to implement genuine ecotourism in Latin America and elsewhere, it is imperative to overcome marketing ambiguities, and pay close attention to local autonomy and biocultural diversity. (shrink)

Culture is considered as a key term in anthropology, now in critical mode, and to be worked through powerful tropes that lead to issues in politics, interpretation, translation, stereotype and racism. Anthropology is described as a cultural system itself, with a large supporting institutional apparatus, not unlike the culture industry as critiqued by Adorno and the Frankfurt School. The high mass culture/high culture distinction is considered and some distortions explained (away). Street culture and culture as (development) resource are evaluated, (...) leading to an assessment of culture as souvenirs, trinkets and the ephemera of tourism as a modern commodity fetish. How this measures up to political struggles is again considered in the light of work by critics such as Fanon and those engaged with anti-imperialist struggles worldwide. (shrink)

Abstract.Agricultural restructuring has disproportionately impacted smaller US farms, such as those in Michigan where the average farm size is 215 acres. To keep agricultural land in production, entrepreneurial Michigan farmers are utilizing agritourism as a value-added way to capitalize on their comparative advantages, their diverse agricultural products, and their locations near large, urban, tourist-generating areas. Using focus groups, this paper illustrates how entrepreneurial farmers have strengthened Michigan agritourism by fostering producer networks through brochures and web linkages, information sharing in refining (...) the agritourism product, referrals to other agritourism businesses that serve different markets or offer different products, purchase linkages, and a regional approach to establishing agritourism destinations and increase visitation. Successful entrepreneurial, agritourism developers thus work cooperatively, rather than individualistically and competitively. Agritourism destinations facing stiff competition from alternative venues for leisure time and food purchases benefit from supportive linkages that help sustain a critical mass of producers who offer diverse goods, maintain land in agriculture, and thus, reinforce Michigan’s image for agritourism. (shrink)

This essay investigates the political economy of sexuality through an interpretation of sex shows for foreigners in Bangkok, Thailand. Reading these performances as both symptoms of, and analytical commentaries on, Western consumer desire, the essay suggests the ‘pussy shows’ parody the mass production that was a hallmark of Western masculine identity under Fordism. This reading makes a case for the erotic generativity of capitalism, illuminating how Western, post-Fordist political economy of the post-1970s generated demand for these erotic services in (...) Asia and how Western, heterosexual masculine desire is integrated into global capitalist circuits. (shrink)

O artigo examina o paradoxo cético no chamado “Kripkenstein” à luz da psicologia ecológica, uma teoria cognitiva que tem como base tomar como unidade de análise os organismos juntamente com seus ambientes. O conceito de affordance, também basilar para a psicologia ecológica, oferece uma versatilidade importante para explicações sobre nossa percepção do mundo, e principalmente para a percepção dos aspectos menos tangíveis da realidade, as chamadas “práticas sociomateriais”. Tal abordagem da cognição se mostra valiosa na superação desse paradoxo ao permitir (...) que a mesma seja compreendida como fenômeno coletivo, a linguagem e demais práticas que “seguem regras” estando inseridas nesse contexto como práticas construídas coletivamente que moldam a realidade humana. (shrink)

‘From now on, I'll describe the cities to you’, the Khan had said, ‘in your journeys you will see if they exist.’ But the cities visited by Marco Polo were always different from those thought of by...

In my paper, I document a “travel” journey of concept formation and its concrete expression in law, which also constituted a literal travel journey across continents. Through poetic-hermeneutical approaches to language, guided by previously existing concepts stemming from experiences of the Holocaust, communism, and African-American feminist analyses of rape as an attack on a racial/ethnic group, a previously invisible domain of the human condition was charted. Throughout history, sexual atrocities have been committed within the context of wars, but their weaponisation (...) as acts of genocide remained unarticulated. This changed in the 1990s with Serbia-Yugoslavia’s genocidal wars against its neighbours (Editorial comment: The author uses the term Serbia-Yugoslavia to refer to the entity that succeeded the breakup of the Socialist Federal Republic of Yugoslavia after Croatia and Slovenia declared independence on June 25th, 1991. The SFRY up to that point consisted of the six republics Bosnia and Herzegovina, Croatia, Macedonia, Montenegro, Serbia (including the so-called autonomous regions of Kosovo and Vojvodina), and Slovenia. Further declarations of independence by Macedonia and Bosnia and Herzegovina on April 27, 1992, left only Serbia and Montenegro who the same day declared themselves to be the Federal Republic of Yugoslavia (FRY). In 2003, the Federal Republic of Yugoslavia was reconstituted as the State Union of Serbia and Montenegro, which existed until Montenegro and Serbia declared their independence (on June 3rd and June 5th, 2006, respectively)). I sketch the genesis of the concept of sexual atrocities as genocide in connection with my personal journey and how it guided legal prosecution of this “new” crime. My own travel-experience began with my association with Asja Armanda, and her discovery of coordinated mass rapes, when she came to the aid of survivors fleeing the Serbian attacks on Croatia, crimes she attempted to bring to international attention to prevent their expansion into Bosnia-Herzegovina and Kosovo. Testimonials reached me in the U.S. as well. I went to Croatia to join Armanda, where we named the crime “sexual atrocities as genocide.” On the basis of this new concept, we filed a lawsuit in New York against Bosnian Serb leader Radovan Karadžić, pioneering this crime’s recognition under international law. I conclude with philosophical questions that Putin’s similar genocidal attack on Ukraine raises today. (shrink)

The text confronts the elements of which Luhmann theorizes the educative system, from a critical form to center the suitable approach to know the multiplicity of elements from the educative system. Luhmann’s foundations are criticized and other levels are proposed, from a critical vision of social..

This article deals with a set of images which were probably the first in history to be reproduced on four continents: the Jesuit Jerome Nadal's Evangelicae Historiae Imagines, first published in Antwerp in 1593. It begins with a brief discussion of what we know about Nadal's life and the production history of his book, as well as its relationship to his Adnotationes et Meditationes in Evangelia quae in sacrosanto missae sacrificio toto anno leguntur, which acts as a commentary to the (...) Imagines. Then follows a description of the structure of the two books, and how they narrate and expound the significance of the Gospels. The remaining sections discuss the adaptations of Nadal's imagery. While his work has received much attention from scholars around the world in recent decades, the aim of the present article is to bring together research on the use and re-use of these images in Europe, the Americas, India, China, Japan, Iran and Ethiopia, and to make clear their global impact in a way that has not been attempted before. (shrink)

Qu'entend-on par enchantement et désenchantement du monde? Quelles seraient les voies à suivre pour susciter un réenchantement du monde qui sera le fait de l’humain lui-même? La raison et la rationalité sont-elles les causes des maux de nos errements ou des outils pour les contrer? Suffira-t-il d’avoir « foi en la raison » pour surmonter les défis que l’humanité s’est elle-même imposés par négligence et irresponsabilité.

Hallucinations do not originate in a single region of the brain, the thalamus, and cannot be traced back to a single pathological mechanism. They emerge from the complex interaction of several brain regions, and are not necessarily the result of sensory impairment or the effect of a defective filter. In the case of schizophrenia, hallucinations are accessory symptoms, in Bleuler's sense, and are thus not central to this disorder.