This paper explores the social distance between local residents and African–Americans who havesettled in Ghana since the 1960s. Data generated from in‐depth interviews suggest the African–American expatriates felt their proximity to collective slave memory or particularly slavery heritageconferred on them certain rights to exclude local residents who are more susceptible to forgettingthe past. By appropriating traces of the past, the African–American expatriates provide a range oftourism services, albeit to visitors they believed subscribed to socially constructed meaningselicited at slave sites. The study suggests explicit recognition of African–American expatriates inthe levels of contestations that result from slavery‐based heritage tourism
LINK
Traveling to places associated with death is not a new phenomenon. People have long been drawn, purposefully or otherwise, towards sites, attractions, and events linked in one way or another with death, suffering, violence, or disaster. War-related attractions, though diverse, are a subset of the totality of tourist sites associated with death and suffering. This article aims to assess how "dark" tourism may play a role in leveraging tourism in Palestine, which has largely relied on pilgrimage tourism in the past. This article investigates the potential for developing this form of tourism, since Palestine has been undergoing death, suffering, violence, or disaster through political tension and instability since 1948 and arguably for a generation earlier, but has not yet developed a strategy for tourism development that considers this type of tourism.
MULTIFILE
This study uses Lukes' (2005) three-dimensional power to explore the ability of traditional chiefs to influence slavery-based heritage tourism decisions. Traditional chiefs of five former slave communities in Ghana were in-depth interviewed about their efforts to harness community development through tourism and perceived influence in tourism decision-making process. Results indicated that despite being guardians of tourism resources, traditional chiefs perceive themselves to be powerless in affecting management decisions because of governmental control of local community institutions. They, however, exert considerable influence on tourism activities by either avoiding engagement or acting as community vanguards to discredit the interests of other stakeholders. Interview data support the theoretical tenets of Lukes' (2005) three-dimensional view of power, and the need to pursue cooperative tourism planning is discussed
LINK
