Mountain culture as a tourism resource: aboriginal views on the privileges of storytelling.

Pfister, Robert E.; Godde, P. M.; Price, Martin F.; Zimmermann, Friedrich M.

doi:10.1079/9780851993911.0115

Cited by 11 publications

(11 citation statements)

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“…Cultural landscapes fall into three main categories, all of which provide possibilities for geotourism: designed and created landscapes (parks and gardens, often with historic and/or religious monuments or buildings); organically evolved landscapes (that have developed their present form through human activities or occupancy interacting with natural environments); and associative cultural landscapes that have religious, artistic or cultural associations arising from the natural elements [40]. Cultural landscapes are at the interface between nature and culture and include both tangible and intangible components that are place-specific [41][42][43], but the traditional separation of the natural and cultural worlds in Western thinking makes little sense [44]. Apart from some parts of the polar regions, deserts and higher parts of mountain areas, most landscapes, including many so-called "wild" or "wilderness" areas, have been modified by people, and even the former all have strong cultural resonance (e.g., [45][46][47][48][49][50]).…”

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confidence: 99%

Geoheritage, Geotourism and the Cultural Landscape: Enhancing the Visitor Experience and Promoting Geoconservation

2018

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Geotourism spans a range of visitor interests, from the specialist geotourist to the more general visitor. As well as supporting geoconservation outcomes, it provides economic, cultural, relational and social benefits for both visitors and host communities. The interconnections between geoheritage and the cultural components of the landscape have antecedents in concepts of landscape aesthetics in different cultures. These interconnections provide a range of opportunities for enhancing the geotourist experience and promoting geoconservation and geoeducation by means of activities that involve aesthetic and emotional experiences and interpretation through different cultural filters that encourage the rediscovery of a sense of wonder both about the geological stories in the landscape and the human interactions. A cultural ecosystem services framework provides a holistic approach for informing conservation policy, management and planning for geotourism, enabling assessment of multiple benefits and trade-offs for visitors and communities based on the values of the geoheritage assets. Geotourism studies could also benefit from integration of existing theory, conceptual analysis and practice from broader heritage and nature-based tourism and closer collaboration with relevant social sciences. Adhering to sound geoethical practice is an essential part of geotourism, which can also play a role in the promotion of geoethics among the public and professionals.3 of 25 cultural elements of the landscape (e.g., as features celebrated in art, sculpture, music, poetry and literature or that are revered as sacred places), or may provide the essential context in which cultural features (e.g., settlements, castles and archaeological sites) are located. Geology and geomorphology are also a fundamental part of the distinctive character of many rural landscapes and the built environment and contribute to the aesthetic qualities of these landscapes. As described below, there are many connections between geoheritage and cultural heritage that provide a basis for geotourism activities. The value of these connections is now acknowledged within the UNESCO Global Geoparks framework [9]. Likewise, many cultural World Heritage Sites benefit from strong supporting geoheritage interests [38], while many existing natural properties are also cultural landscapes that have potential for re-inscription as mixed properties, recognizing their cultural and spiritual associations as well as their outstanding geoheritage features, as happened in the case of Tongariro National Park (New Zealand) (1992) and Uluru-Kata Tjuta National Park (Australia) (1994) [39].The World Heritage Committee of UNESCO defined cultural landscapes as representing the "combined works of nature and of man" and "illustrative of the evolution of human society and settlement over time, under the influence of the physical constraints and/or opportunities presented by their natural environment and of successive social, economic and cultural forces, both external and internal" [40] (p...

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confidence: 99%

Geoheritage, Geotourism and the Cultural Landscape: Enhancing the Visitor Experience and Promoting Geoconservation

2018

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“…Some researchers highlight the issues and opportunities associated with interpreting the cultural significance of heritage places, drawing on spedfic cases from Australia (e.g., Ballantyne 1995;James 1999;Zeppel 2001), New Zealand (e.g., Carr 2004) and Western Canada (e.g., Pfister 2000). Little research, however, has spedfically addressed cultural landscape interpretation and the practical realities that exist when managing and negotiating changing and evolving meanings in the landscape.…”

Section: Interpreting Cultmal Landscapesmentioning

confidence: 97%

“…Capturing the complexity of cultural landscapes presents a number of challenges for interpretation including: 1) communicating the multiple, potentially conflicting meanings in the landscape (Staiff et al 2002); 2) capturing the 'living' dimension of cultural landscapes (Blyth et al 2001;Beck and Somerville 2002); 3) dealing with changing authorship and narrative in cultural landscapes through time; and 4) sensitively and appropriately integrating Indigenous knowledge systems into interpretation programmes (Pfister 2000;Zeppel2001;Faggetter 2005).…”

Section: Introductionmentioning

confidence: 99%

Cultural Landscape Interpretation: The Case of the Sorry Rock Story at Uluru-Kata Tjuta National Park

Foxlee¹

2007

Tourism Recreation Research

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At Ulu_ru-Kata Tju!_a National Park complex negotiations take place in presenting and interpreting the cultural landscape for tourists. The joint management philosophy of the Park means that interpretive outcomes are the result of regular dialogue between A!!angu, the traditional owners of the Park, and Park management. This paper focuses on research associated with the management and presentation of an emerging story in the Ulu_ru landscape, known as the 'sorry rocks'. Each year several hundred people return rocks and sand removed from the Park. Many of these returns are accompanied by letters of apology. For A!!angu and Park staff, the sorry rocks have become a management issue and an interpretive challenge. The sorry rock story is an example of an interpretive context that crosses multiple cultures and interpretation mediums. There are many pieces to the puzzle and as more is learnt about the sorry rock phenomenon the more complex the issues become. Through the experience of this research, the paper seeks to explore more broadly the issues surrounding interpretation practice in cultural landscapes and cross-cultural settings.

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“…35, No. 2, 20102000. Rapid development has caused a range of problems, some of which are only now being recognized as threats to long-term sustainability.…”

Section: Tourism In Mountain Regionsmentioning

confidence: 99%

Assessing Tourists' Perceptions of Climate Change on Mountain Landscapes

Prideaux¹,

Coghlan²,

McNamara³

2010

Tourism Recreation Research

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The increasing popularity of mountains as a tourism resource has coincided with growing concerns about the probable impact of climate change on sensitive mountain ecosystems and the long-term sustainability of these ecosystems. This paper outlines and tests a six-step model that synthesizes scientific research into the probable impacts of climate change on mountain ecosystems with tourism research that evaluates how tourists are likely to respond to visual changes in mountain landscapes. The model was tested in the Wet Tropics rainforests of Queensland, Australia and found to have a predicative capability on possible tourist response to climate change impacts in mountain destinations.

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Mountain culture as a tourism resource: aboriginal views on the privileges of storytelling.

Cited by 11 publications

References 0 publications

Geoheritage, Geotourism and the Cultural Landscape: Enhancing the Visitor Experience and Promoting Geoconservation

Geoheritage, Geotourism and the Cultural Landscape: Enhancing the Visitor Experience and Promoting Geoconservation

Cultural Landscape Interpretation: The Case of the Sorry Rock Story at Uluru-Kata Tjuta National Park

Assessing Tourists' Perceptions of Climate Change on Mountain Landscapes

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