By Leanne White
Dark Tourism, together with visitation to locations akin to homicide websites, battlefields and cemeteries is a becoming phenomenon, in addition to an emergent region of scholarly curiosity. regardless of this curiosity, the intersecting domain names of darkish tourism and position identification were mostly ignored within the educational literature and this e-book goals to fill this void.
The 3 major subject matters of customer Motivation, vacation spot administration and position Interpretation are addressed during this publication from either a requirement and provide standpoint by means of reading a number of case stories from worldwide. This edited quantity takes the darkish tourism dialogue to a different point through reinforcing the serious intersecting domain names of darkish tourism and position identification and, particularly, highlighting the significance of figuring out this connection for viewers and vacation spot managers.
Written by means of best teachers within the quarter, this stimulating quantity of nineteen chapters may be worthy interpreting for postgraduate and complex undergraduate scholars in quite a number self-discipline components; researchers and lecturers drawn to darkish tourism; and, different stakeholders together with these within the tourism undefined, executive our bodies and neighborhood groups.
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Extra info for Dark Tourism and Place Identity: Managing and interpreting dark places
Four categories of actions help to maintain an entity’s sacred character (Belk et al. 1989; Hetzel 2002). Separation is the first category, as the sacred and the secular have to be clearly and permanently separated. , tangibilized contamination through objects) may preserve the experience (for example, ‘immortalizing’ a journey by pictures or bringing a souvenir home). Nevertheless, secularization of the sacred is threatening when meanings become associated with the kitsch or are decontextualized.
In this chapter, we refer to dark tourism as “the act of travel to sites associated with death, suffering and the seemingly macabre” (Stone 2006: 146). As the ultimate destination of any human 14 Ste´phanie Toussaint and Alain Decrop being, a cemetery is usually assumed to be a dark place. Therefore, the Pe`reLachaise Cemetery may be considered as a black spot (Rojek 1993; 1997). A black spot generally refers to the marker of a death site or to disaster or memorable death sites. As a cemetery, the Pe`re-Lachaise possesses the usual properties of the sacred and may be considered as a heterotopia (Foucault 1967), that is ‘a place out of space and time’, defined by its own principles and a transitional (liminal) zone within its surrounding walls.
Space’ and ‘place’ are not synonyms but belong to different perceptual categories (Borghini and Zaghi 2006). ‘Space’ is changing, moving and is no one’s property. In contrast, ‘place’ is more or less stable, absolute, occupied and provides the possibility to experience sensations related to the area. A place is thus a tried and consumed space. Debenedetti (2004: 7) defines place attachment as “an affective and positive bound between an individual (or a group) and its physical environment”. Low and Altman (1992: 5–6) maintain that “place refers to space that has been given meaning through personal, group or cultural processes”, and that place attachment “implies that the primary target of affective bonding of people is to environmental settings themselves”.