This article explores the concept of authenticity as it relates to its use by hosts at tourist destinations, the relationship between food and tourism, especially food produced and sold by market traders, and the various uses of authenticity by traders and tourists. It specifically aims to further our understanding of the use of authenticity in Thailand by stakeholders in a synergistic process, thereby filling a gap in research. Mixed research methods were used (interviews, questionnaires, and observation of the markets) with fieldwork totaling 6 months in Central Thailand. Eight different markets were chosen providing qualitative material leading to a sample of emic material on attitudes and approaches to authenticity, its construction, and utilization. It was found that authenticity, as it relates to traditional food markets, has been constructed by stakeholders. Authenticity may differ through the products, according to the personal experiences and motivations of the agents involved. Additionally, the tourists' experiences and expectations impact on the final product in an evolving process. It is recommended that traditional food may be further promoted in traditional markets by stimulating visitors' engagement in food culture. The article argues that authenticity, in its sociocultural constructivist context, is a relativistic phenomenon, which may be seen as existing in a continuum where there are degrees of authenticity.
This paper investigates the connection between culinary tourism and community development through a case study of Amphawa Floating Market, a touristic evening market in Samutsongkram, Thailand, that has been developed in an economically depressed historic trade community. It aims to examine the role of gastronomic experiences offered in the market as a means of improving the well-being of local residents, and critically discuss the potential for the market to become a viable community-based culinary tourism destination. The research involved a number of field trips to Amphawa Floating Market during 2012-2014, during which venue observation was undertaken and semi-structured interviews conducted with local stakeholders, including members of the management unit, food traders and visitors. The paper reveals that gastronomic experiences in which the locals actively take part in the construction and promotion, have positive economic, social and cultural impacts on Amphawa District. Nevertheless, the commodification of food as a tourism offering has negative impacts on the host community and can, to an extent, threaten the quality of experiences, and these shortcomings need to be addressed to assure the long-term commercial viability of the attraction. The research found that Amphawa Floating Market could benefit from the significance of food as a primary tourist experience, the quality of locally-available culinary resources, the strong embeddedness of food in the context of domestic leisure, and the emerging significance of food in the promotional strategy of Thai tourism. Nevertheless, factors that impede the market's positioning as gastronomic attraction should be addressed.
This article explores the visiting experience at the cremation site of King Bhumibol , which was open to the public in the form of an outdoor exhibition, show-casing traditional arts and customs associated with the royal funeral, in parallel with the life and work of the late King. After a one-year preparatory process, the temporary crematorium (called 'Phra Meru Mas') at Sanam Luang constituted a revival of death rituals according to the Buddhist and Hindu tradition of kingship. The goal of this paper is to gain an understanding of the narratives constructing visit experience at the royal crematorium exhibition in the context of the negotiation between royal exclusivity and public accessibility. The research involved a series of visits to the exhibition, where visitors and volunteer workers were approached for interviews. Venue observations were also conducted. The findings reveal that the crematorium exhibition brought commoners closer to the monarchy, and at the same time enhanced the significance of royal tradition by educating visitors about elements of Thai fine arts and folklore incorporated in the design and the performance of the death rituals, without discounting the supreme status of the tradition. Besides being an occasion to pay final tribute to their monarch, the exhibition intensified visitors' sense of gratitude towards the deceased King. However, the findings reveal that the royal tourism event was not without issues that could possibly detract from royal tradition and hinder visiting experience at the site. It can be concluded that the royal crematorium reflects positive synergies between royal culture and tourism where tourism can help sustain the royal culture and promote nationalism among visitors. At the same time, the interpretation of royal experiences on the site and viewpoints expressed by the stakeholders are evidence of the cult of monarchy in the Thai society. Given these factors, the research paper suggests the possibility of integrating the royal legacy as part of tourism experience; but this needs to be done with respect for the monarchy.
This paper examines the characteristics and potential of royal tourism as a niche tourism interest in Thailand by focusing on the case study of the royal crematorium of King Bhumibhol, a temporary structure created for the funerary event of the late king in October 2017 before being transformed into an open-air exhibition in November and December 2017. Borrowing Wang’s (1999) concept of “existential authenticity,” this paper investigates visitors’ interpretation of the site visit, to elucidate how royal culture is regarded in the context of the tourism experience. In doing so, 15 visitors were approached for a semi-structured interview. The findings revealed that the crematorium exhibition was an occasional opportunity enabling the public to gaze at the royal traditions. Royal culture retained its salience despite being transformed into a tourism offering. The crematorium exhibition was an educational medium enabling visitors to discover national art and culture in a participatory manner and stimulated their interest on studying art and culture. Moreover, by visiting the exhibition, visitors could consolidate their bond with the monarch, to be seen from their appreciation of the royal stories and their expression of gratitude toward the deceased king. To conclude, royal tourism demonstrates the ability of tourism in sustaining the country’s traditions and promoting nationalism. Tourism should not be seen as the degrader but as the protector of royal traditions. Royal tourism can be an addition to the country’s existing cultural tourism offering or used as an instrument to consolidate individuals with the national heritage. Nevertheless, the operation of royal tourism should be aware of the particularity of the country’s laws and sociocultural values. The researcher proposes that presenting the negative actions and influences of royalty that might disgrace the royal dignity should be avoided.
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