Karolina Kania

<p>https://www.tandfonline.com/doi/full/10.1080/14616688.2024.2446356</p><h2>Abstract</h2><p><br></p><p>Tourism development can significantly affect the environment and communities in popular travel destinations, often overpowering Indigenous peoples by the sheer dominance of this economic sector. However, the local population can regain control over tourism development in a destination. This paper addresses the research question of how Indigenous peoples can protect themselves as well as their land from the pressures of mass tourism. More specifically, it analyzes the example of the Kanak from the Isle of Pines in New Caledonia, who play a key role in the island’s tourism development, ensuring it aligns with their cultural values and norms. For example, no hotel can be built on the Isle of Pines without the consent of the customary authorities and the Indigenous community. This presents challenges to external investors like Club Méditerranée, the pioneer of the all-inclusive resort model, an innovative approach in hospitality. This paper explores the Kanak community’s resistance to Club Med’s resort establishment in the 1970s, despite pressures from foreign investors and the local government. To answer our research question, we used ethnographic research methods and archival data analysis. Our findings reveal that customary land tenure allows Indigenous communities to maintain ownership of their land while preserving autonomy and control over resources and decision-making processes. The Kanak opposition to Club Med was successful due to three empowerment factors: the broader recognition and adherence to customary law, the emergence of the Kanak independence movement and land restitution claims, and the active involvement of Indigenous peoples in the implementation of tourism projects. This ‘NOvative’ approach – marked by the opposition towards Club Med – allowed the Kanak community to maintain control over tourism development. By adapting it to suit their insular pace and scale, they have demonstrated how Indigenous peoples can shape tourism in ways that respect their customs and lifestyles.</p>

NOvation and Indigenous struggle for land: Club Med’s failure in New Caledonia

tebrakunna country and Emma Lee

<p>https://www.tandfonline.com/doi/full/10.1080/14616688.2024.2395469</p><h2>Abstract</h2><p><br></p><p>Advancement of Indigenous rights through tourism requires practitioners and researchers to think carefully about the roles and responsibilities of Indigenous methodologies and decolonising work. In adopting a stance of refusing colonisation, reflections on&nbsp;<em>tebrakunna</em>&nbsp;country are aimed at introducing ways for Indigenous scholars to accommodate both cultural protocol and western scholarship requirements without compromise.</p>

Indigenous Peoples’ rights and tourism: thinking about colonisation

Simin Xu and Chin-Ee Ong

<p>https://www.tandfonline.com/doi/full/10.1080/14616688.2024.2412551</p><h2>Abstract</h2><p><br></p><p>Themed spaces and theme parks constitute of significant human-based desires and linguistic discourses that stabilises/destabilises their social identities and materialities. This paper draws on a relational materialist perspective to examine Singapore’s longstanding themed space, Haw Par Villa, to offer insights into its social and material stability and instabilities. Relational materialism facilitates observations and analysis of interactions of humans and their material worlds on the same ontological plane where human’s agencies are de-centred. Social and material objects are seen to operate in mutually constitutive fashions. The development of a site/theme park and its larger country context are conceptualised here as ‘assemblages’ using DeLanda’s brand of assemblage theory to reveal the operations of human-based ‘desires’ alongside material agencies. Specifically, the desires of the founder and the key discourses related to the founder’s name helped constitute and stabilise the social identity and materiality of the Haw Par Villa through its eventful history of physical destruction, reconstruction, rebranding and reimagining. Despite his eventual non-involvement with Haw Par Villa’s management due to his passing, the founder’s desires and discourses linger on in various forms, resulting in subsequent attempts to rework the identity and materiality of this themed space failing if the attempts are not congruent on some level with the founder’s desires and discourses. This resulted in the failure of first, the state and, subsequently, private endeavours in re-constituting the themed space. In doing so, this paper contributes to a socio-material understanding of the resilience and sustainability of themed spaces.</p>

Assembling tigers, dragons and hells: relational materialist geographies of curated themed spaces

Analissa Spalazzi and Alessia Mariotti

<p>https://www.tandfonline.com/doi/full/10.1080/14616688.2024.2381062</p><h2>Abstract</h2><p><br></p><p>Disasters, resulting from natural hazards, have a profound impact on communities and places, revealing vulnerabilities while shaping unique identities. Regenerative tourism offers promise in aiding recovery and revitalization, supporting local economies, and fostering a transition to alternative development approaches. Drawing on emerging conceptual frameworks in regenerative tourism, this paper proposes their application in post-disaster contexts. It explores walking itineraries as potential regenerative practices, embodying spiritual and political acts of re-signifying place. Using the&nbsp;<em>Cammino nelle Terre Mutate</em>&nbsp;case study, which traverses rural villages in central Italy struck by violent earthquakes in 2009 and 2016–2017, the study examines the application of regenerative thinking in post-disaster tourism practices. It illustrates how walking itineraries, when guided by regenerative principles, can facilitate the coexistence of humans and the environment, which includes natural hazards as intrinsic components of a dynamic living system. This study highlights the role of communities in enhancing system capacity, revealing the inherent potential of affected areas beyond recovery, and paving the way for tourism as part of a regenerative process. However, tourism’s effectiveness depends on nurturing a regenerative mindset and harnessing transformative capacities to stimulate local economies and imaginaries, prompting a re-evaluation of tourism’s role in local development.</p>

Regenerative tourism as a post-disaster response: lessons from Cammino nelle Terre Mutate

Stefan Lazic and Maria Della Lucia

<p>https://www.tandfonline.com/doi/full/10.1080/14616688.2024.2372114</p><h2>Abstract</h2><p><br></p><p>Justice is integral in transformative tourism approaches that call for a complete restructuring of the travel and tourism sector worldwide. While justice through alternative tourism models promotes responsible, sustainable transitions in the tourism sector, these models are frequently informed by a perceived binary between the social and the environmental and long-held patterns of West-centric thought and West versus ‘the rest’ power dynamics, found both in tourism theory and practice and within justice frameworks. In this article, we explore the potential of the regenerative development paradigm to bridge these divides and adopt a pluriversal lens to devise a more just practice of tourism. The holistic, transformative tenets and pluralistic perspective of regenerative development and tourism are used to build a novel framework for justice. The framework’s capacity to analyse, unlock and catalyse place regeneration in different knowledge systems and restore just relationships has been leveraged in two rural areas in Colombia and Ecuador. Collecting data through mixed qualitative methods that combine reflexive ethnography with&nbsp;<em>in situ</em>&nbsp;and online interviews, we identified actions taken to address local inequalities and challenges while fostering pathways to the systemic transformation of residents’ livelihoods. These place-specific actions inspired by ancestral traditions have revitalised the areas’ ecosystems, including local human communities and the latter’s tourism activities. The discussion of results examines the potential of pluriversal regenerative development and tourism principles grounded in diverse knowledge and ethics frames to guide actions for systemic social and environmental justice.</p>

A holistic and pluralistic perspective for justice through tourism: a regenerative approach

Benjamin Iaquinto

<p>https://www.tandfonline.com/doi/full/10.1080/14616688.2024.2417858#abstract</p><h2>Abstract</h2><p><br></p><p>This commentary explains how backpacker research has been developed within and beyond tourism geography in the past 25 years. Based on a selective review of the backpacker literature, it identifies three enduring issues to form the basis for a future research agenda. Firstly, the question of how to define backpackers. Secondly, the methods used to understand backpacking. Thirdly, the debate regarding whether or not backpackers and working holiday makers are synonymous. The paper argues the lack of a shared definition of backpackers distorts perceptions of their impacts, particularly around the question of economic benefits. There are implications here for the tourism industry, the agriculture industry, the academy, and all who depend upon backpackers and/or working holiday makers for their livelihoods.</p>

Backpacker tourism: definitions, methods, debates

Januschka Schmidt, Arie Stoffelen, Leonieke Bolderman & Peter Groote

<p>https://www.tandfonline.com/doi/pdf/10.1080/14616688.2024.2443897</p><h2>Abstract</h2><p><br></p><p>This paper investigates the relational nature of place-making at sacred heritage sites, taking Kyoto, Japan, as a case study to analyse how domestic tourists construct meaning in interaction with the spatial environment. Based on 11 semi-structured online interviews with Japanese spiritual tourists, an in-depth exploration of participants’ interactions with and co-construction of sacred spaces was conducted. The analysis centres on two themes. First, visitors embody fluid, overlapping roles that blend secular and sacred motivations, moving beyond fixed categories of insider or outsider. These hybrid roles reflect the fluidity of visitor identities and intentions in their engagement with sacred sites. Second, the paper highlights the agency of the places themselves in place-making processes. Sacred sites such as Kiyomizu-dera and Fushimi Inari Taisha are not passive backdrops. Rather, they are active participants that shape visitor experiences and interactions through their physical, natural, and sensory affordances in the form of: (1) a bridge to the supernatural; (2) human-made materiality; (3) natural materiality; (4) atmosphere. Consequently, we conclude that a relational understanding of place-making at sacred sites should recognise the complex interplay between the fluid role of visitors and the active agency of the sites, a process in which both human and non-human actors co-construct the meaning and experience of place.</p>

Place agency and visitor hybridity in place-making processes at sacred heritage sites

Jaeyeon Choe

<p>https://www.tandfonline.com/doi/full/10.1080/14616688.2024.2423168</p><p><br></p><h2>Abstract</h2><p><br></p><p>Religiously motivated travel, such as pilgrimages, is one of the oldest forms of tourism. Over the past fifty years, religiously motivated tourism has experienced significant growth. Religious tourism has evolved in diverse contexts and locations, and it is increasingly explored by scholars from various fields. Existing literature on religious tourism suggests a growing diversification of visitors, who are driven by the diminishing significance of traditional religious beliefs in contemporary societies. Scholars have indicated a global decline in engagement with organised religions, possibly attributed to modern scientific knowledge, rational thinking, and secularisation. Consequently, there is a growing trend where individuals travel to religious and pilgrimage sites that hold personal significance or meaning for them. In the post-pandemic context, more attention should be given to the wellness aspects of religious tourism, including the mental, physical, and spiritual health benefits. Religious tourism, especially in developing regions and remote areas, has been viewed as part of economic diversification strategies. To provide pathways for how religious tourism can actually benefit the local community and economy in practice, there is a need for more in-depth research and analysis. More critical research can explore how economic development influences or impacts poverty alleviation, sustainability, accessibility, and environmental impacts. For future research, beyond tourists’ perspectives, more attention on the perspectives of communities and local stakeholders is required. Since Western contexts, conceptualisations, methodologies, and interpretations still dominate the field, it is essential to incorporate holistic perspectives and understandings from a broader body of scholars. Encouraging local scholarship is important to foster more balanced discussions within this field of study. Methodologies should expand and become more creative, moving beyond quantitative studies and incorporating more fieldwork. Scholars need to address practical problems related to religious tourism sites by collaborating with policymakers, tourism operators, local communities, and religious associations.</p>

Religious Tourism

Mimi Sheller

<p>https://www.tandfonline.com/doi/full/10.1080/14616688.2024.2360629</p><p><br></p><h2><strong>Abstract</strong></h2><p><br></p><p>This commentary reflects on the geopolitical and the kinopolitical intersections of tourist places, performances, and placemaking. All tourism can be said to be geopolitical, as well as kinopolitical. Tourism involves uneven relations of (im)mobilities that are shaped by and shaping of state power, state borders, national identities, and political alliance and conflicts. Geopolitical relations affect who can ‘play’ at being a tourist, where they can play, and how places rise and fall in the geopolitical theatre of desirability, security, and affordability for different types of tourism. Kinopolitical relations affect how these relations play out in actual places and embodied performances. The current inequalities of the global economy foster geopolitically uneven tourism constellations, with crucial societal and ecological impacts that are the core question of the future of tourism within a system of kino-geopolitics.</p>

Tourism at the end of the world: places to play as kinopolitical constellations

A Podcast from the Tourism Geographies:  An International Journal of Tourism Space, Place and Environment

<p>This podcast discusses recent research published in Tourism Geographies: An International Journal of Tourism Space, Place and Environment.</p><p>We talk with authors about their research contributions to share the why and how of their research.</p>

Tourism Geographies Podcast

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