The current study employs the leisure motivation scale to examine motivations of non-Buddhists visiting Buddhist temples. Specifically, this investigation builds on tourism literature to explore the motivations of non-Buddhists visiting Buddhist temples in Los Angeles, California. Motivations to Buddhist temples are of particular interest given the increasing popularity in the West of Eastern spiritual activities, such as yoga and meditation, as well as the exponential growth of Buddhist-themed tourism campaigns. The findings provide insights for tourism officials responsible for promoting ways to attract tourists to Buddhist temples within their respective destinations.
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Within a field that has prioritized ideas of a global tourism industry impacting on a local environment, less attention has been given to regional, cultural, and geographic differences and parallels. A problematic concern in the study of tourism was perhaps the lack of contextualization and the integration of the units of analysis (e.g., tourist destinations) to the larger regional structures and societal processes. We wish to take up the challenge to further disturb the foundations of the field and, more importantly, to participate in the advancement of a more pluralist discourse. A central component in this article is a 5-day study visit in Siem Reap, Cambodia as part of an Asia-based fieldwork of bachelor students in tourism development at NHTV University of Applied Sciences in Breda, The Netherlands. This study visit serves as an illustration of the contextual education approach developed in the tourism course and facilitated by the international classroom setting. This fieldwork's philosophy and the inspirational encounters made possible by it is an attempt to address the challenges posed by the study of the dynamism and changing character of destinations. To conclude we will bring forward selected student experiences as well as dimensions of Cambodian history and society that have enriched our understanding of Siem Reap as a destination. This experience will fuel a discussion on knowledge production in tourism and on the added value of this contextual education approach. The repeated opportunity for our students to meet, think, and reflect on what they were confronted with created a possibility to uncover more than would have been possible via standard research methods using surveys and interviews.
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This article attempts to explore the main impulses that might have led to the destruction of Buddha statues by Taliban in the Bamiyan Valley of Afghanistan. Drawing on existing literature, and anecdotal evidence, this article suggests that the main impulses that have led to destruction are rather linked to the overall political context of that time (i.e., political iconoclasm) rather than to pure Islamic iconoclasm or an explicit condition of disharmony in heritage (i.e., dissonant heritage). First, the Taliban did not consider the statues as "their" cultural heritage. The act of destruction, therefore, cannot be subscribed to the Afghan cultural dynamics but rather to the political-religious ideology imported by Taliban from outside of the country. Secondly, it seemed that Mullah Omar was viewing the statues as a revenue source at the beginning and as a political bargain chip at the end. In both circumstances, religion seems not to have played the main role. Lastly, the destruction seems a political iconoclasm-that is, a political exploitation, if not a direct political act. The Taliban and especially their external allies were very well aware of the consequences of the act of destruction. It seems implausible to suggest that there were no religion and/or culture in play when ordering the destruction of the statues. The latter is the least what this article aims for. However, to conclude that the destruction was solely triggered by theological and cultural factors might also be improbable. The author does not, in any way, attempt to rationalize the act of destruction, let alone justify the barbaric act.
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