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Introduction Responsible Tourist Behaviour
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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 slight summary of the second half of the book which talks about how similar Indians were more advanced than 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 at primitive as the tourist may think. Most of what the tour guides are doing is entertainment, which requires them to use commodified personas. Commodified personas can be defined as changing your character into what may be perceived by others. In the article she talks about a storyteller who is a native of Sitka who works as a tour guide. He tells a story but due to having to please the tourist he has added things in and changed the way the story is told. According to the reading “ the tourism worker expresses free choice
Bunten states and argument from an anthropologist name Greenwood saying that “ he argues that local culture in made inauthentic: “Altered, often destroyed by the treatment of it as a tourist attraction . . . it is made meaningless to the people who once believed in it”. According to Bunten Commodified persona gives provides the chance for the host to chose between knowingly changing their identities to what is accepted by the governing society in order to please the tourist or work to keep their own social norms and ideas of
A People’s History begins with a recounting of first encounters of the Native people with Christopher Columbus. Zinn’s opinions of the reality of these first encounters are substantially different from the stories we hear as children. We find Columbus traditionally depicted as a peaceful e...
In “A Small Place” by Jamaica Kincaid written in 1983, she intensely expresses her belief and annoyance about the tourist at the first sentence of the quotation: "That the native does not like the tourist is not hard to explain”. "The native" here implies herself and she explains that tourism is all about people finding a way to leave from their routine life and enjoying themselves, yet every tourist is a native of somewhere. People who live in their native place seem to be boring for them but for tourists that place are very attractive. In my experience as a native of my hometown and as a tourist, I disagree with Kincaid's argument. She is very subjective and biased since she does not reveal the tourists side of the story. She pulls people
Throughout American and World history we can see that dozens of cultures and people have gone through the process of deculturalization. Deculturalization is defined as the stripping away of one’s culture. Culture is defined by a group of people from a particular area with alike social behaviors. The process of deculturalization is to make it where a person’s lifestyle doesn’t involve their culture, beliefs, values, and norms of their well-known society. Deculturalization removes one culture from a group of people and gives them another culture.
Wallace comments that he has never understood the appeal of going to “tourist venues in order to sample a “local flavor” that is by definition ruined by the presence of tourists” (5). He goes on to say that to participate in American food tourism “is to spoil… the very unspoildness you are there to experience” (5). In both of these quotes, Wallace uses deliberate language to further stress his point that food tourism ruins the local culture and flavor that food tourism exists to showcase. The use of the near antonyms “spoil” and “unspoiledness” really brings out the idea that what food tourism is doing to these local places is the exact opposite of the goal of food tourism. Wallace asserts that food tourism is bad for all of the places it touches in all ways but one: economically. He notes that even though these places of local flavor are ruined by American food tourism, they also rely on American food tourism. Wallace sums this up nicely by stating that food tourists have “become economically significant but existentially loathsome” (5). Wallace’s rhythm in this quote causes the reader to pay attention to it and think about the point he is making. His further use of the words “significant” and “loathsome” force the reader to think about how at odds the two sides of the American food tourism industry are with one another. Overall, Wallace’s powerful voice and creative techniques cause the reader to notice and understand his comments on American food tourism as well as reflect on their own opinions about it and involvement in
Since Elementary School, the epic tale of Columbus’s harrowing journey that ultimately lead to the discovery of America has been recited to us time and again. However, as more information has been unearthed about Columbus, his status as an American hero has been put into question. Not unlike most European explorers, Columbus came across many Native American tribes on his journeys. Since Columbus was under pressure to find new lands and amass large amounts of gold, he and his team of explorers viewed the indigenous people as nothing more than a means to an end. Columbus forced much of the native population to convert to Christianity, as well as using extremely harsh and often brutal methods to keep the Native American people in line. Since Columbus’s voyage also took place during a time where slavery and human trafficking was practiced, Columbus and his men enslaved many native inhabitants of the West Indies and subjected them to arduous work for the sake of profit. On his first day in the New World, Columbus had six natives enslaved because he thought they would be adequate workers. Appallingly, Columbus oversaw the selling of native girls into sexual slavery. Young girls aged 9-10 were in the highest demand Columbus even references this in his personal journals stating, “A hundred Castellanos are as easily obtained for a woman as for a farm, and it is very general and there are plenty of dealers who go about looking for girls; those from nine to ten are now in demand.” (Columbus). The Spaniards subjected the natives to work in the gold mines until they died of exhaustion. If a Native American worker did not deliver their complete quota of gold dust by Columbus' deadline, soldiers would cut off the man's hands and tie them around...
Walker Percy supports this ideology in his essay “Loss of The Creature” by consistently referencing his concept of “sovereignty.” Percy uses numerous examples of sightseers missing out on experiences by hiring a guide or going on a tour to emphasize the importance of taking hold of experiences for yourself. The tourists' experiences were diminished because they surrendered what sovereignty they had over the situation to someone else. You can’t be a “tourist” in college; you have to be proactive and make the most of it for yourself.
In Thomas King’s novel, The Inconvenient Indian, the story of North America’s history is discussed from his original viewpoint and perspective. In his first chapter, “Forgetting Columbus,” he voices his opinion about how he feel towards the way white people have told America’s history and portraying it as an adventurous tale of triumph, strength and freedom. King hunts down the evidence needed to reveal more facts on the controversial relationship between the whites and natives and how it has affected the culture of Americans. Mainly untangling the confusion between the idea of Native Americans being savages and whites constantly reigning in glory. He exposes the truth about how Native Americans were treated and how their actual stories were
30 students from Ajou University visited the Native American Museum on Thursday. As they just took a class regarding Native American tribes, students seemed to be eager about the tour that day. The tour’s narrator was from Navajo tribe – whom interestingly introduced herself in terms of her mother’s tribe, father’s tribe, and her mom’s father’s tribe in row. The visit was mainly about history of American Indians, and their continuing culture. At first, students roamed around the museum, looking at diverse cultural heritages such as the Wumpum Bell which implicates the relationship between two nations. Surprisingly there were more Native Indian tribes (nations, in their perspectives) existing and registered in USA. The flags of each tribes were
“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.
For Minca and Oakes, places experience a “schizophrenic dualism of paradoxical modernity” as a result of travel (2006, 9). The tourist’s desire for the authentic prompts a packaging of place as authentic, and thus this authenticity is remade by the packagers (residents) living in that place (Minca and For example, I considered a discussion with a kid on the streets in Cusco -- a child who was there selling things specifically because tourists bring currency to him and his family -- to be an authentic experience because of the insight I gained into a local’s life because of the impacts of tourism. If a tourist’s quest is to encounter and simply understand the culture that they are gazing at as if she – a tourist –were not present no tourist would discover ‘the real’.
What then will it mean to produce a knowledge Sharing Culture” Well, it’s concerning creating knowledge sharing the norm. To organize a knowledge sharing culture you wish to encourage souls to figure along a lot of effectively, to cooperate and to share - ultimately to create organizational knowledge additional productive
Psychology breaks out into many branches, one of those being positive psychology. Positive Psychology focuses using scientific research to help individuals live emotionally healthy and fulfilling lives. Psychologists, like Sebastian Filep and Philip Pearce, the authors of Advances in Tourism: Tourism Experience and Fulfilment: Insights from Positive Psychology interpret tourism as a fulfilling experience that brings joy and a sense of well-being. They begin their book by clearly stating their purpose, “Our broad intention in this book is to highlight the way well-defined groups of tourists travelling in particular ways to specific kinds of tourist places develop their sense of well-being.” By explicitly stating the purpose the authors give insight on the approach they will be taking towards the subject. This is useful because it gives the reader a better understanding of how psychologists approach this particular field of
The idea of a backstage area where host populations continue meaningful traditions away from the front stage performances set up for the typical tourist audience has gained impressive rapport amongst the contemporary anthropologist society within the recent decades, and yet it still cannot provide a strong argument for tourism as a quest for the authentic self (Reisinger and Steiner 2006a:68). For this particular type of tourists, many of whom would not refer to themselves as part of what they call “mainstream tourists”, the quest for the authentic self through backstage tourism “leads to surface sociality and materiality to be deemed inauthentic” (Theodossopoulos 2013b:344). In believing themselves to be above falling into the commonly constructed tourist ploys after realizing the artificial presentation of the front stage tourism, those tourists rely on the archaic backstage display to connect with a romanticized authentic self. The approach to supposedly discovering the authentic self is almost synonymous to primitivist tourism, where “tourists seek out encounters with humans felt to incarnate a condition of extreme archaicness understood as the opposite of global modernity” (Stasch 2014:192). The typical primitivist or backstage visitor can without fail feel strong inclinations to, when encountering what social media has deemed pure and materially disconnected communities such as the Korowai people of West Papua, Indonesia, “describe themselves by their differences of approach relative to other travelers…and [understand the authenticity self as] an idea of a human other who is true to his individual spiritual constitution, and thus, is above all, not staging false appearances for what is in reality an underlying desire for material gain” (Stasch 2014:206-208). Such method for
“Indigenous tourism professionals in Alaska and New Zealand make use of materials from bilingual and cultural education programs…”. Besides learning craftsmanship, the children take the cultural information of the products, which are then used to make a curriculum for the school system. The cultural sites are areas for educational learning when tours aren’t going on. Lectures, meetings, dance practices, and special events are practiced and held at these site for the students. The institutions are opened up to the community for social interactions and also outside education. Money and donations from tours are put back into the education system through scholarships toward the Maori students. Typically, the tour workers are the teachers in the schools and then are continued to be taught and learned to the next generations. The education taught is shown in two different ways to two different crowds, education taught to Maori tribal members and cultural education taught to tourists or non-indigenous guests. When teaching the younger tribal members, the teachers make sure they share with upmost respect the true meaning and historical significance of the Maori life. To spectators and tourists many of the Maori people don’t feel the need to show or tell historical and cultural information with the same respect as their own people. Some tour guides may give out inaccurate historical dates and details which is described as western tourism. The tours are meant to be fun, joyous and a learning experience for all, but when the government wants people to westernize the display, rituals and historical information, the Maori people don’t feel the need to express their culture as outwardly as they would for their own
This same craving to appear as something else drives individuals to pick new destinations portrayed in tourism ads as fascinating spearheading, unfamiliar, new, unexplored or primitive. As long as the sign posted course and the most visited places as towns and developed resorts, remain part of the international tourism system, they will be carefully avoided, to the benefit of protected areas and intensely rural spaces which in theory suggest a more authentic knowledge. When all is said and done, these destinations, once esteemed a long way from the standard visit and just went to by alternative visitors, are in the end found by mass tourism and shaped into the image of the developed resorts. Alternative tourism is recognized by the most unique types of welcome and the chosen style of the tourism development. It can be either a specific kind of accommodation or adaption of an exemplary recipe where suitable. Alternative tourism can likewise be characterized by the particular tour operators who function in this sector with particular objectives.