This paper seeks to highlight underlying issues of the tourism system that have led to tourism extremes of too much or too little tourism. Five phases are recognized that reflect different ways of dealing with too much tourism over time, after which the impact of a sudden lack of tourism is investigated in light of future renewal processes. This discussion highlights the remarkable capacity of the tourism industry to adjust to rapidly changing circumstances and crises, even when these cause anguish to individuals and within societies at large. The paper thus seeks to contextualize the current discussions regarding the transformation of tourism post COVID-19. It highlights the complexity of changing a tourism that multiple stakeholders depend on or have grown accustomed to. To come to a more balanced tourism, it is necessary to not only come up with alternative visions and strategies, but also to engage with the political economy nature of tourism development. A future research agenda should therefore also discuss facets of entangled power, social exclusion, inequalities and class differences to come to new reference points of what actually constitutes a more inclusive tourism success.
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Epistemological relativism in tourism studies has been conceivably paralyzed by the concept of a, or, the "paradigm." In this review article, Platenkamp metaphorically identifies these paradigms with the islands that Odysseus visited (all those centuries ago) during his well-recorded journey to Ithaca. In this context, therefore, Ithaca is changed (by Platenkamp) from being just an idyllic Greek homeland into a contemporary, hybridized world like-in our time-of the multilayered network society in Africa of the capital of Ghana, Kumasi. The basic question for Platenkamp, then, is that of how tourism studies researchers can (or ought?) leave their safe islands (i.e., their paradigms) and organize their own paradigm dialog (after Guba) with others around them on their uncertain and risky voyage to Kumasi. In an attempt to clarify this vital kind of dialog, Platenkamp introduces Said's principles of reception and resistance, but also focuses on the distinction between different modes of "knowledge production" that have been introduced into the social sciences since the 1990s. In this light, to Platenkamp, the uncertainty of this ongoing/unending epistemological quest remains crucial: to him, all (almost all?) believers in a, or any, paradigm within tourism studies are unhealthily "overimmunized" by the tall claims and the perhaps undersuspected strategies of the particular "paradigm" they follow. (Abstract by the Reviews Editor).
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This article investigates possible pathways of habitus change by informal tourism entrepreneurs in Thailand. Bourdieu's concept of habitus is depicted as a person's understanding of the world. Do people adapt their worldview in response to only external stimuli? Through ethnographic fieldwork including participant observations and active semi-structured interviews with 53 participants, this paper identifies a classification of four modes of habitus adaptation: (1) Understanding and appreciating the field and its conditions, (2) Challenging core beliefs systems, (3) Applying a practical sense to ‘objective possibilities’, and, (4) Challenging non-reflective dispositions. We argue that charting the modes of habitus adaptation could help policymakers understand the change processes of informal entrepreneurs in the tourism sector and their willingness to change.
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