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This paper conceptualises tourist idleness as a temporary engagement in slow, slothful and entirely unstructured holiday activities. We aim to extend the studies that prioritise the modalities of holidays in nature that encourage simplified, slower, immersive experiences, and which celebrate mindfulness, slowness and stillness as part of a tourist journey. In framing idleness as a relaxing, creative and recuperative holiday practice, we suggest that creating places of otium which encourage ‘doing nothing’ can in many ways enhance tourist wellbeing. To this end, we discuss the significance of spatial, temporal and existential elements of tourist idleness, whilst arguing that this ‘practice’ should be more celebrated in our modern, high-speed societies.
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Recent studies on urban policy responses to increasing tourism have moved beyond the physical impact of tourism to also include the way tourism is framed by social movements. This paper contributes to this line of research with a focus on frame resonance: the extent to which frames strike a responsive chord with the public in general and policymakers in particular. We introduce a specific form of frame amplification through cultural resonance; the appeal to pre-existing societal beliefs. Using an analysis of policy documents, print, online and social media, we demonstrate that frames around tourist shops in Amsterdam appealed to pre-existing beliefs that portray the inner city as: a delicate mix of functions, an infrastructure for criminal activities, and a business card reflecting the city’s quality of place. These beliefs amplified frame resonance to such an extent that they convinced an initially reluctant local government to ban tourist shops from the inner city, a policy that undermines the accessibility and inclusivity of urban spaces that the local government aims to promote (SDG 11). This suggests that the contingencies in the local context that enable or foreclose the cultural resonance of frames are essential in understanding policy responses to touristification.
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Why people conduct different sharing about their travel is unclear. Understudied areas include the roles of tourism activity type, tourist well-being, and social context. Under the framework of construal level theory, three studies which combined secondary data and experiments revealed that: 1) challenging (relaxing) tourism activities lead to more desirability (feasibility) sharing; 2) eudaimonia (hedonia) occupy the dominant position and mediate the relationship between challenging (relaxing) tourism activity and desirability (feasibility) sharing; and 3) social context induces the transformation of the relationship between eudaimonia and hedonia, and has a significant moderating impact on the mechanism of travel experience sharing type. Theoretical and managerial implications of travel experience sharing type and mutual transformation between eudaimonia and hedonia are discussed.
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This article examines the ethics of tourism and cross-cultural communication between Western tourists and the local community in a Muslim country. Communicating with people who have different value systems and communication styles can contribute to various "culture shock situations" and to an increase in stereotypes and "stigma." The main goal of this research is to analyze the dress behavior of cruise tourists, applying the concept of "mindfulness" and secondly to analyze the voices and values of the resident community and of other tourists. Any apparent contradictions will be identified between local values, pretravel information, media social constructions, and tourist dress behaviors, and suggestions will be proposed about how to avoid culture shock situations. Two questionnaire surveys were conducted with German-speaking cruise tourists visiting two different destinations in the Sultanate of Oman during 2012 (N = 830) and 2013 (N = 235). In addition, in-depth interviews were conducted with members of the local community and cultural brokers as well as with tourists, onboard tour guides, and an onboard pastor. Moreover, government officials and the Assistant Grand Mufti were interviewed and pretravel information was studied. The results indicate that a mindless dress behavior has been facilitated by the type of information that is provided prior to travel and by cultural brokers, both on shore and on board, who do not make explicit reference to local dress codes. This approach promotes a concept of tolerance towards the tourist and an "accommodationist" and "laissez faire" attitude. On the other hand, tourist dress behaviors can be seen as a reflection of the posttourist, who is seeking individual authenticity and freedom. For the local community the increase in the number of mindless cruise tourists exceeds the level of acceptable tolerance in both places and has created "culture shock" situations. This research fills a major gap in applied research on the cruise tourist behaviors in a Muslim country and on crosscultural communication.
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By presenting tourists with real-time information an increase in efficiency and satisfaction of their day planning can be achieved. At the same time, real-time information services can offer the municipality the opportunity to spread the tourists throughout the city centre. An important factor for success is if we can influence tourist day planning. Therefore we studied how tourists could be persuaded to change their planning with real-time information services. This was done by providing the tourists with real-time sensor data about the queue length at the Van Gogh museum in Amsterdam. Two groups of tourists were interviewed about an application that was able to show the queue length at the museum. One group of tourists was interviewed while in the process of planning their day, and one group was interviewed while they were waiting in the queue. Results showed that the information about the queue length and information to visit alternative tourist attractions were trusted by both of the groups. Furthermore, the tourists were very inclined to change their route and plans for that day based on the queue length.
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