Maasai on the Lawn: Tourist Realism in East Africa

Rukai indigenous tourism: Representations, cultural identity and Q method

“…And in recognizing this, indigenous tourism can be operated in ways that can be rewarding to residents, providing them with a better quality of life (Bruner & Kirshenblatt-Gimblett, 1994). A wider or more innovative spectrum of touristic representations can also contribute to cultural revival (Grunewald, 2002;Medina, 2003).…”

Communities, Wildlife Conservation, and Tourism-Based Development: Can Community-Based Nature Tourism Live Up to Its Promise?

“…Although the "nature" tourists experience reflects a complex interaction between biological and human labor (Moore et al 2003), the experience is often marketed and understood as a journey into the authentic and pristine (Bruner & Kirshenblattgimblett 1994;Moore et al 2003;Norton 1996). The development of nature tourism in southern Africa has been deeply racialized, and ventures into "wild" nature typically have been mediated by non-local, "skilled," usually white, guides assisted by local, "unskilled" black laborers.…”

Kenya's tourist industry and global production networks: gender, race and inequality

“…Its safari camp in a private conservancy outside the Mara is designed to represent how the company 'keep[s] the vital essence of safari alive, evoking the light, the sounds and the unchanging atmosphere of Africa of the 1920s -the golden days of the early European explorers' (Cottar's 2012). Bruner and Kirshenblatt-Gimblett (1994) argue that 'tourism gives tribalism and colonialism a second life by bringing them back as representatives of themselves and circulating them with an economy of performance' (quoted in Forster et al 2000: 144). Hence, this service industry perpetuates the reproduction of racial and gender hierarchy for modern economic success.…”