Incorporating social justice in tourism planning: racial reconciliation and sustainable community development in the Deep South

Barton, Alan W.; Leonard, Sarah J.

doi:10.1080/15575330903444051

Cited by 34 publications

(23 citation statements)

References 31 publications

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“…Academics have also studied why minority populations are not visiting National Parks (Austin, 2002;Barton & Leonard, 2010;Buzinde & Santos, 2009;Erickson, Johnson, & Kivel, 2009). The National Parks are interested to attract a more diverse set of visitors in line with their goal to support all the public.…”

Section: Survey Researchmentioning

confidence: 99%

Diversifying eastern North Carolina heritage sites: tour guides’ perspectives

Hoggard

2016

Journal of Heritage Tourism

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Tour guides from six Eastern North Carolina heritage sites were interviewed to assess minority participation. The sites in this study focus on museums, plantations, and towns. A further comparison was done between site ownership: private and state. The interviews were coded, which provided themes to reasons behind lack of participation, what exhibits minorities show interest in, and potential solutions to boost minority participation. Sites were also assessed on how the information located within each site was presented. In order to perform site assessment, content from a guided tour along with inventorying of site gift shops was completed.Finally, recommendations were assessed based off of the guides' interviews and the tours.

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Section: Survey Researchmentioning

confidence: 99%

Diversifying eastern North Carolina heritage sites: tour guides’ perspectives

Hoggard

2016

Journal of Heritage Tourism

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“…These "encounters"-and their emotional, affective, and sensory aspects-have the potential to unsettle established habits of thought and to open new ethical and moral relations between peoples and places (Caton, 2012;Gibson, 2008Gibson, , 2009. Recent research documents a growing range of "alternative" tourism ventures, such as ecotourism, cultural tourism, voluntourism, and pro-poor tourism, that seek to harness the potential of tourism for such purposes as addressing inequalities, facilitating understanding across differences, and motivating attitudinal or behavioural change (Barton & Leonard, 2010;Cohen & Cohen, 2012;Higgins-Desbiolles, 2006;McGehee, 2012;Reisinger, 2013). However, the impacts of tourism for social justice are not well understood.…”

Section: Transforming Tourists and "Culturalising Commerce": Indigenomentioning

confidence: 99%

“…However, the impacts of tourism for social justice are not well understood. Authors have noted that tourism-regardless of its claims to social responsibility-can work to reinforce and reproduce inequalities between tourists and their "hosts" (Barton & Leonard, 2010;Higgins-Desbiolles, 2006;Hueneke & Baker, 2009;McGehee, 2012;Sin, 2010). Further, little is known about tourist motivations for and understandings of their alternative tourism experiences (Caruana et al, 2014).…”

Section: Transforming Tourists and "Culturalising Commerce": Indigenomentioning

confidence: 99%

“…Further, little is known about tourist motivations for and understandings of their alternative tourism experiences (Caruana et al, 2014). This is significant as transformative tourism requires a willingness among tourists themselves to reflect, consider alternatives, and change (Barton & Leonard, 2010;Coghlan & Gooch, 2011).…”

Section: Transforming Tourists and "Culturalising Commerce": Indigenomentioning

confidence: 99%

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Transforming Tourists and "Culturalising Commerce": Indigenous Tourism at Bawaka in Northern Australia

Lloyd

Suchet‐Pearson

Wright³

et al. 2015

iipj

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There is currently an increasing interest in Indigenous tourism in Australia. Policies in Australia often use the rhetoric of sustainability, but position Indigenous tourism as a means for economic growth and development (Whitford & Ruhanen, 2010). This study shows that interpersonal relationships, cultural and social interactions, and learning are key to achieving the goals of Indigenous tourism providers or "hosts," and to the experiences of tourists. This article explores tourist experiences of activities run by the Indigenous-owned tour company Bawaka Cultural Enterprises (hereafter BCE) in North East Arnhem Land, Northern Territory. BCE is an example of an Indigenous tourism business that aims to achieve social change by sharing of Indigenous ways of being, knowledges, and practices with non-Indigenous people during tours, whilst also ensuring that the business is sustainable and manageable for the family who runs it. In this sense, BCE's tourism activities can be understood as an attempt to "culturalise commerce," rather than commercialising culture (Bunten, 2010). In this article, we contribute to growing literature on transformative learning theory and tourism by considering tourists' narratives of their experiences with BCE. We focus on the way in which tourists are transformed by an increased connection to their hosts and their country. We argue that BCE's activities consciously introduce different ways of being to tourists and visitors. A growing awareness, understanding, and respect for these ways of being can inspire a sense of collective purpose and identity, and a deep emotional response to tours. Connection, however, is not always smooth and easy. Central to the process outlined in Mezirow's (1978) transformative learning theory are encounters and engagements with other people and different and unfamiliar contexts, which may lead to disorienting feelings and experiences. We argue that the practical aspects of being at Bawaka, combined with the new skills, task requirements, and political realities that commitment to new ways of being bring, can be disconcerting and disorienting for tourists. The availability of spaces and processes to reflect on these points of disorientation may determine whether these experiences challenge and/or contribute to personal transformation. These factors highlight areas for further exploration in developing a theory of transformative learning in the Indigenous context, and a need for policies to move beyond a narrow focus on economic aspects of tourism to consider the social and educational aims of both tourism ventures and tourists themselves.

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“…By thus exposing the fields of power in which heritage operates, scholars and practitioners alike are challenging traditional models with practices that reflects the needs, interests, and values of communities, particularly those who have been historically marginalised and effaced (ex. Barton and Leonard 2010;Simon 2010;Adair, Filene, and Koloski 2011;Sandell and Nightingale 2012;Roued-Cunliffe and Copeland 2017). In short, we are in the midst of a transformation of the field from expert-driven to participatory heritage that recognises multiple forms of knowledge and epistemologies and that invites community-curated content and decision-making.…”

Section: Introduction: Tools For a Critical Heritagementioning

confidence: 99%

Introduction: tools for a critical heritage

Kryder–Reid

2018

International Journal of Heritage Studies

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Incorporating social justice in tourism planning: racial reconciliation and sustainable community development in the Deep South

Cited by 34 publications

References 31 publications

Diversifying eastern North Carolina heritage sites: tour guides’ perspectives

Diversifying eastern North Carolina heritage sites: tour guides’ perspectives

Transforming Tourists and "Culturalising Commerce": Indigenous Tourism at Bawaka in Northern Australia

Introduction: tools for a critical heritage

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