“…Even after Japan opened to the West in the nineteenth century, outbound tourism remained of limited scope. In the pre-World War II period, Japanese tourism policies were influenced by militant nationalism 'which mandated a valorization of an idealized Japanese culture,' even as the introduction of Western lifestyles prepared the ground for outbound tourism's post-war expansion (Leheny, 2000). After the war the government 'created various disincentives on overseas travel' (Carlile, 1996: 11); overseas tourism started to expand only by the mid-1960s.…”
Section: Constellations Of Long-haul International Tourism From the Ementioning
Increasing numbers of people from the emerging world regions, Asia, Latin America, Africa and the Middle East engage in tourism practices at domestic, intra-regional and long-haul international scales. In this article we deploy an innovative application of the mobilities approach, which we argue moves beyond the Eurocentrism implicit in modernist tourism studies, in a comparative analysis of tourism in and from these regions and those in the 'West'. Our analysis opens up the systematic study of tourism in emerging world regions in terms of the mobilities paradigm, and concludes: one, travel had a multiplicity of origins in societies in the emerging regions, but most did not possess an equivalent emic term to 'tourism.' Two, tourism at domestic and intraregional levels tends to be entangled with other discretionary mobilities, whereas the long-haul level is more differentiated. Three, the development of domestic discretionary travel in emerging regions can be represented by four overlapping 'mobility constellations'. Four, there are significant historical differences between the regions in their long-haul mobility constellations, although their kinetic hierarchies are all still steep. Five, forms of movement and associated practices of discretionary travellers from the emerging regions and Western countries became increasingly similar under the impact of socio-technological, economic and cultural globalisation. Six, differences between the emerging regions, particularly Asia, and the West are most salient on the emic level of representations of international travel: the specific cultural motive forces for tourism do not centre on authenticity-seeking, but are instead bound up with prestige and markers of modernity.
“…Even after Japan opened to the West in the nineteenth century, outbound tourism remained of limited scope. In the pre-World War II period, Japanese tourism policies were influenced by militant nationalism 'which mandated a valorization of an idealized Japanese culture,' even as the introduction of Western lifestyles prepared the ground for outbound tourism's post-war expansion (Leheny, 2000). After the war the government 'created various disincentives on overseas travel' (Carlile, 1996: 11); overseas tourism started to expand only by the mid-1960s.…”
Section: Constellations Of Long-haul International Tourism From the Ementioning
Increasing numbers of people from the emerging world regions, Asia, Latin America, Africa and the Middle East engage in tourism practices at domestic, intra-regional and long-haul international scales. In this article we deploy an innovative application of the mobilities approach, which we argue moves beyond the Eurocentrism implicit in modernist tourism studies, in a comparative analysis of tourism in and from these regions and those in the 'West'. Our analysis opens up the systematic study of tourism in emerging world regions in terms of the mobilities paradigm, and concludes: one, travel had a multiplicity of origins in societies in the emerging regions, but most did not possess an equivalent emic term to 'tourism.' Two, tourism at domestic and intraregional levels tends to be entangled with other discretionary mobilities, whereas the long-haul level is more differentiated. Three, the development of domestic discretionary travel in emerging regions can be represented by four overlapping 'mobility constellations'. Four, there are significant historical differences between the regions in their long-haul mobility constellations, although their kinetic hierarchies are all still steep. Five, forms of movement and associated practices of discretionary travellers from the emerging regions and Western countries became increasingly similar under the impact of socio-technological, economic and cultural globalisation. Six, differences between the emerging regions, particularly Asia, and the West are most salient on the emic level of representations of international travel: the specific cultural motive forces for tourism do not centre on authenticity-seeking, but are instead bound up with prestige and markers of modernity.
“…As Wan-yao Chou argues, “‘modernization’ was seen not as ‘Japanization,’ but ‘civilization.’” It was a process implicitly, and profoundly, based on Western models, if with a concurrent embrace of key Japanese institutions and norms, as well as bitter national debate regarding how much foreign influence was, in fact, acceptable (Chou 2015, pp. 194, 199; Leheny 2000; Liao 2006, p. 83). Modernization was generally posed as an objective evolution, constituted of distinct values and state-building steps that, if followed, could bring a nation along a shared track to the point of equality with, and basic similarity to, the powerful nations of the West.…”
Section: The “Taiwan Dream”mentioning
confidence: 99%
“…More fully, however, the change hints at an “epistemological shift” in imperial views. This had been expressed in contemporary intellectuals' efforts to “discover landscapes as a reflection of how the subject observes it,” finding self-knowledge in dialogue with external space (Brecher 2018, p. 35); or, as one traveler to Grass Mountain put it: “from these flowers I know myself.” 59 It was also seen in a state-supported (if contested) vision of leisure that drew on Western models and encouraged tourism to Japan's colonies (Brecher 2018; Leheny 2000; McDonald 2017, pp. 50–58).…”
Addressing a question of how states in both Asia and the world have resolved the dilemma posed by ecologically recalcitrant “nonstate spaces,” this essay examines a refuge in Taiwan's Northern Mountains. Resistance to Japanese rule from 1896, sheltered in the Grass Mountain uplands, precipitated not just colonial pacification, but a platform of “modern” (Western-modeled, but Meiji Japanese and Qing Chinese influenced) transformation. This was promoted through the educational and symbolic cultivation of Zhishan Rock, a press discourse of nature for public edification, as well as policies that strengthened policing, guided resettlement, and opened the area to recreation. Such tailored “stating” processes altered the image of the region, infused a culture of ecological veneration, and established a more sustainable system of oversight. A critical phase to Grass Mountain becoming a national park, these changes presented a template for Japanese (as subsequent) authorities as they struggled to manage Taiwan's unruly highland frontiers.
“…For background, seeHarada (1994),Horne (1998),Leheny (2000Leheny ( , 2003,Linhart (1988),Linhart and Frühstück (1998),Manzenreiter and Horne (2006), andPlath (1964Plath ( , 1983.2 Omata et al (2001) studied leisure for a sample of 103 workers at two firms in one city. Because this study analyzes a national survey of time use, its findings are more general.…”
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.