An Evaluation Of The Impacts Of Tourism Tourism Essay

An Evaluation Of The Impacts Of phaetonry Tourism EssayIn this project I would like to take a look at the relationship between touristry and the people living in touristy tourist locations specifically the deep impact touristry has on topical anesthetic culture. This topic interests me as although I take a leak never visited the global southern my self, more of my friends and acquaintances travel there frequently for vacations. Tourism is sure to guide many an(prenominal) effects on these goal type communities. I chicane that many of these destinations atomic number 18 in poorer atomic number 18as of the world. Some significant effects that touristry has on these atomic number 18as manifest themselves scotchally, affectionately and heathenishly. Though touristry may urinate jobs and stimulate the topical anaesthetic anaesthetic anaesthetic economy there ar rough downsides to tourism and aspects of the influx of visitors that may be harmful to local cul tures. In my interrogation paper I will analyze the benefits that tourism has on local economies in relation to the social and cultural impact on the confederacy. I hope to evaluate just how beneficial potentially short- name scotch stimulus is in the face of potential harm to the economy in the long term, local people and local culture. I will deal this topic globally but with a focus on southeast Asia and specifically India. My paper will emphasize the all important(predicate) question is spend in a third world commonwealth potentially unethical? Or does the stimulus to a developing countrys economy justify the social and cultural implications of tourism and the development that tourism brings in the orbit. Looking at the ethical issues surrounding this will also be an important operator in determining whether the cultural impacts of tourism is acceptable or excusable by the scotch benefits. In my opinion, although tourism does support economic proceeds in many commun ities there is deep and irreversible cultural impact.In Tourism in Destination Communities Shalini Singh looks at an idea by Jafar Jafari the occasion of Encyclopedia of Tourism. Jafari realized the consolidated platforms of tourism. One of Jafaris four platforms is advocacy- that is to say that tourism is up to(p) of economic good. Another platform, the cautionary platform, emphasizes the importance of noting the complex interactions at the local level. The other two platforms are Adaptancy (which is described as pro community tourism) and Knowledge found which is a holistic treatment for community-based tourism (Jafari cited in Singh 2003). Singh and S.W. Boyd (26-30) discuss relationships between tourism and destination communities in terms of win-win, win-lose, lose-win or lose-lose paradigms (Carter and Lowman, 1944 Nepal, 2000). Examples of win-win situations do exist and this indicates that tourism can indeed be economically beneficial to a destination community. The ex ample given by Boyd and Singh is that of Ayers swing (Uluru) which is one of Australias most famous tourist attractions. Although Australia is not a country typically considered to be part of the global south I conceptualise this example is relevant as the aboriginal communities in the area could slow be marginalized and exploited by tourism. The community that takes an active region by delineate their relationship with tourism as having control and choice. (Mercer cited in S.W. Boyd and S. Singh 199437). The community participates by providing educational services, which allows them to convey that the sacred and cultural substance of Uluru is something to be respected. (Wells, cited in S.W. Boyd and S. Singh 199637). The local businesses in the area benefit and are owned by the people of the aboriginal community. This example is congruent to Jafaris platforms of protagonism and Adaptancy and it shows tourism in this scenario as pro community and capable of economic good. As this situation is economically beneficial to this area, without compromising or de-valuing the local culture, it is an excellent means of development. Another example where the local community benefits is the win-lose situation, a very salient example organism Cuba. The community benefits economically, although mass tourism does not. This is achieved through policies and marting that emphasizes quality tourism by restricting the subdue and type of tourists (high spenders, low numbers). The tourism is marketed for exclusivity and affluence and this is done through selective merchandising and catering the services towards wealthier people. Cubas tourism industrys markets strategically to target Canadian snowbirds who also take long-term vacations in Florida (Peters 20024). Their vacationing for long periods of era in a US location and their ability to spend US g quondam(a) indicates their affluence. Another strategy is the development of golf courses in the area. Miguel Figueras, a tourism ministry economist and advisor in Cuba, says that golf is a cavort that can attract higher spending tourists (Peters 20025). Strategic tourism supply allows a country to tap into the wealth of the global norths wealthiest tourists allowing maximum economic benefit without mass manduction of what they have to offer.However there are many situations in which local economies lose. This is especially common in coastal- recidivate based tourism along the Mediterranean coast. These developments exclusively offer short term economic gain and consequence in long term dismission in terms of the community as well as the environment. Although tourism does create many jobs, including direct enjoyment (jobs in hotels and restaurants), indirect employment (jobs not a top of direct tourist spending- much(prenominal) as laundries and banking), and induced employment (jobs created in the community as a result of gain income of members in the community) the majority of jobs are se asonal and part cadence (D. Ioannides 2003). In addition frequently much of the money spent by tourists leaves the country. The majority of the money spent by tourists on their vacations goes towards their travel be and their accommodations. This means the money leaves the country and goes to airlines and transnational corporations who run hotel chains. This can result in a good portion of local people sharing their surroundings with tourists without ever actually seeing or experiencing any economic benefits themselves (Krotz 1996215). Although tourist spending may add an influx of unknown currency to an economy, as well as create a bigger market in terms of demands for goods, which in theory can lower prices, it is important to consider that while tourism receipts rise, agriculture output declines (James Mack, Tourism and the Economy). This is a result of fewer people working in the rude sector. In that case the net profit of tourism is actually less(prenominal) than it initia lly seems, once the loss from agriculture is taken into account.Although some economic benefits resulting from tourism are apparent, there are definite burdens placed upon the destination community. A very prominent challenge is the residents view of visitors and their relationship with them, as outlined by M. Fagence (Tourism and Local Society and Culture). Residents have a minus attitude towards tourists if they do not see immediate and clear economic benefits of their presence, especially in the form of jobs and income. Contrary to James Macks theory that the tourists create a larger market for goods, thus lowering the prices, residents blame tourists for a rise in the price of goods. In a qualitative get word by Neha Kala (2008) findings show that tourists are also seen as the cause of increased criminal drill and reduce moral standards by the host community. This is where we have to consider tourism beyond the impacts to the economy. In communities with rich traditional bac kgrounds some residents see the influence of visiting tourists as compromising to traditional values, as the affluent lifestyles of visitors can be appealing and seductive to the boyisher generations in the area. The influx of visitors brings the possibility of some quantify unwelcome social or cultural change. In Rajasthan traditional elders often scold children for speaking to tourists. (Joseph 2007204). Locals see tourism as an exporter of Western lifestyle. (Kala 2008) Across India, Western dress is habitual amongst young males who wear jeans, shirts and baseball caps. (Joseph 2007211). This is the result of many young trying to imitate Western tourists (Kala 2008). Some facets of Western lifestyle however not only replace traditional culture, but also are directly strange to them. A priest in Pushkar was quoted in India Today saying The youth here find the openness in foreign girls too tempting. (Joseph 2007211) This enigma is amplified if the host community does not recog nize that the behaviour of most tourists are atypical to how they normally behave and that the behaviours displayed by tourists are re dod for times of recreation, and are not the tourists general behaviour or til now their usual moral standards.Most concerning of M. Fagences findings are that residents blame tourists for reducing the significance of local culture by trivializing and making a commodity of it. In an obligate by Rosaleen Duffy this idea of culture as a commodity is expand on. Duffy outlines how tourists are often looking for an received cultural experience however what is considered authentic is nearly always defined by the tourist, resulting in the tourist not really looking for cultural understanding but to serve some other self-serving purpose. Tourists conceptualize their travel stories in a way that assists them in narrating their self-identity. Tourists travel as a means to escape, to extend the mind, or for self discovery. An illustration of Duffys view th at our society uses travel for self-defining and self-narrating purposes, as well as a means to understand culture and for self discovery is the popular movie Eat Pray Love, starring Julia Roberts. In the movie, Liz sets outs after her divorce to experience the culture in Italy, India and then Bali. The carrier bag includes many consecutive images of Liz eating authentic Italian pizza, praying in an old stony temple, touching a painted elephant, brightly coloured flowers being thrown at an Indian wedding, and biking through farmland past villagers carrying baskets on their heads. Liz in the movie is desperate to marvel at something and this is the very idea that Duffy presents in her research as motives that are a felt imply for respite from the exigencies of modern life, and/or as authentic projects of self-discovery. In her article, Duffy cites Urry (1994236-238) who argues that tourism can be reduced to the expenditure of signs, images and texts. Evidence that tourism is the consumption of pre-conceived images is in Hillary Brenhouses article (July 22nd, 2010- prior to the release of the movie) where she describes recent vacation packages marketed by luxury hotels and spas to recreate the transformative Eat Pray Love journey. By defining an entire culture into consumable signs and images, tourists participate in the further disclosure of orientalism created by the tourism industry reinforcing images that create a sense of placelessness and even timelessness (Dann, 1996b 125, cited in Duffy).A demonstration of tourists being consumers of discussions of placelessness and timelessness is the popular tourist destination Rajasthan, in India. The two most marketed marquees of Rajasthan are gallant and Colourful. (Henderson 200772). These are the two main features the tourists are looking to consume when they visit. These discourses are prominent in the naming of different locations of the province by tourists and tourism industry. Jaipur is referred to as t he Pink City and Jodhpur is known as the blasphemous City. royalty links Rajasthan back to the past. Medieval India is romanticized and guests will experience an experience with a royal past. In this way the Authentic Rajasthan experience is reduced to a few signs and symbols. The most prominent example of a marketing of placelessness and timelessness is the Chokhi Dhani Resort. Located throughout the province of Rajasthan with a few locations elsewhere in western India, this resort is chaired by a NRI (Non-Resident Indian) stationed in Dubai. The regimen of India heralds the chain of Chokhi Dhanis as Indias most innovative Tourism Project (official website). The resort is described as a Five-star village resort and includes fifty-five Royal cottages and eight Haveli suites, Havelis being the traditional residences of local royalty. This ethnic village includes company rooms, spa, fitness, and accepts all major credit cards. What we can conclude from this is that the desire of foreign tourists to experience a sense of timelessness and placelessness is understood and capitalized on. Although this may be trivializing of local culture and history it is important to consider here that many locals are directly participating- and in a way heritage tourism gives them a type of self-will. The foreigners desire to see something that they preconceive as authentic is understood and cashed in on. Most respondents of Kalas study agreed that tourism encourages the mass production of pseudo-traditional humanities and that many non-traditional artisans are attracted to this work. This propagates tourists misconceptions because these traditional arts often bought as souvenirs allow the tourist to physically carry the discourse home with them. In some ways however this type of activity increases a communitys sense of pride. The revitalization of some traditional arts such as dance and the propagation of traditional fairs are deemed to be a arrogant effect of tourism. An example of this is feast of Teej tourists interest in the festival ensures that every year it continues to be extravagant. Tourists also have a positive effect on the up keeping of historical and religious heritage sites as a result of tourist interest in them. (Kala 2008) A preserved site is the Ghats in Pushkar, a Hindu pilgrimage site. An increase in popularity of eastern spirituality in the Western world brings many tourists here. Although this creates some inconvenience for Hindu devotees, ownership is taken through religious rhetoric aimed at tourists. Many signs around the Ghats include instructions or so how tourists should and should not behave in this place of religious significance. The local priests, kindred to the aboriginals at Ulurru, define the significance of this site. However concerned the priests are for the sanctity of the area they are quiet willing to commodify the religious experience and often perform simplified prayer service or puja for western tour ists at four times the price of a native pilgrim. (Joseph 2007) Although this active social function is taken by the locals, religious devotees, and the government, the culture and tradition here is still made available to a consumer for a price. The government protecting the area for the economic benefit can also be seen as the eventual(prenominal) commodification. This puts a sticker price on the countrys religion, culture and history. Nothing indicates ownership more than putting a price on ones belonging. Although many of these destinations are places of escape for tourists, and tourism may introduce some economic benefits to the local area. I believe that the degradation and trivialization of the local culture that ensues is not deserving the price. It is however important to remember that as residents of the global north we are poor judges of what is truly beneficial to these regions.