By Leanne White
Dark Tourism, together with visitation to locations similar to homicide websites, battlefields and cemeteries is a growing to be phenomenon, in addition to an emergent zone of scholarly curiosity. regardless of this curiosity, the intersecting domain names of darkish tourism and position id were principally neglected within the educational literature and this publication goals to fill this void.
The 3 major subject matters of customer Motivation, vacation spot administration and position Interpretation are addressed during this e-book from either a requirement and provide viewpoint by means of analyzing numerous 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 via best lecturers within the zone, this stimulating quantity of nineteen chapters should be useful interpreting for postgraduate and complicated undergraduate scholars in a variety of self-discipline parts; researchers and lecturers drawn to darkish tourism; and, different stakeholders together with these within the tourism undefined, executive our bodies and group groups.
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Additional resources for Dark Tourism and Place Identity: Managing and interpreting dark places
Heterotopian spaces turn out to be collective or shared spaces allowing overlaps within surrounding borders. They are “simultaneously mythic and real contestations of the space in which we live” (Foucault translated by Dehaene and De Cauter 2008: 17). Heterotopias rely on six principles. First, there is not a single culture without heterotopias: in all civilization, [those] real and effective places are a sort of counteremplacement, a sort of realized utopias in which the real emplacements . .
The fourth principle relies on the space–time continuum. Indeed, the heterotopia makes sense when individuals completely disconnect with their daily life. The cemetery is once again a remarkable heterotopia by definition, since it historically blends several eras. Moreover, the graveyard reveals itself as a strong heterotopian place since it begins with death and defines a new time: the time of perpetuity and eternity. The fifth principle assumes “a system of opening and closing that both isolate [heterotopias] and make them penetrable” (Foucault translated by Dehaene and De Cauter 2008: 21).
Profane is also used to describe the uninitiated individual who is novice to a ritual or to its practice. Belonging to the sacred sphere implies that one must be used to a religion, to follow its rites and to worship the sacred with the highest respect. According to Dumas (2005), the sacred does not belong by itself to the substance of objects or places but it exists with reference to some faith, even unconsciously. Beyond the etymological opposition between sacred and profane, the term ‘sacred’ may also refer to the enigmatic, the unverifiable and the unattainable.