Phoenix Tourism

Dark touristic perception: Motivation, experience and benefits interpreted from the visit to seismic memorial sites in Sichuan province

“…Dark tourism, as defined by Lennon and Foley (2000), and often referred to as "thanatourism" (Seaton 1996), is the act of travel to sites, attractions and exhibitions associated with recent death, disaster or the seemingly macabre. It is thus wider than "atrocity tourism" (Ashworth 2002;Tunbridge 1996), "black spot tourism" (Rojek 1993) and "holocaust tourism" (Buntman 2008), but only one dimension of "dissonant heritage" (Tunbridge 1996), "phoenix tourism" (Causevic and Lynch 2011), and "morbid tourism" (Blom 2000). Careful study of antecedents and precedents of these phenomena can help set our understanding of dark tourism on firmer theoretical and empirical foundations.…”

“…Many other terms variously referring to this form of tourism include "thanatourism" (Seaton 1999(Seaton , 1996, "black spot tourism" (Rojek 1993), and "phoenix tourism" (Causevic and Lynch 2011), "heritage of atrocity" or "dissonant heritage" (Tunbridge 1996), "morbid tourism" (Blom 2000) and "disaster tourism" (Antick 2013).…”

Warfare tourism: an opportunity for Croatia?

“…It is also significant that Auschwitz-Birkenau hosts a heritage experience rather than a merely dark tourism one (Biran et al, 2011). Lennon and Foley (2000) claim that sites/events which are more recent are darker than those which have a longer history, although Causevic and Lynch (2011), in the case of the memory of the battle of Kosovo, refute this claim. The authors, according to their research in Bosnia and Herzegovina, claim that memorabilia of war are core to the concept of post-conflict tourism development, where using the dark tourism context reduces their meaning to a rather narrow tourism context; in this meaning dark tourism should be supplemented by long-term frames and indigenous perspectives and not only oriented to Western hegemonic tourism constructions (Lee et al, 2012;Robb, 2009).…”

“…It is noticeable that young people are seeking more comprehensive information about the past and want to understand war atrocities (Cooper, 2006). In this context, Thurnell-Read (2009) -in the case of Auschwitz-Birkenau -suggests two possible measures relevant for Walter, 2009a;Winter, 2009b;Winter, 2011;Dunkley et al, 2011;hertzog, 2012;miles, 2013 hiroshima andnagasaki siegenthaler, 2002;cooper, 2006 auschwitz-Birkenau and other holocaust sites Gilbert, 1986;miles, 2002;ashworth, 2002;jilovsky, 2008;thurnell-Read, 2009;Biran et al, 2011;cohen, 2011;kidron, 2013kidron, vietnam War sites henderson, 2000kim, 2013;suntikul, 2013;Lema & agrusa, 2013 Dann, 1998;Goulding & Domic, 2009;causevic & Lynch, 2011;Baillie, 2012;naef, 2013a;naef, 2013b;kesar & tomas, 2014kesar & tomas, cambodia War sites hughes, 2008 the youth: (1) achieving a greater understanding of the historical facts of the Holocaust; and (2) the affirmation of humanist values as understood, at times ambivalently, with reference to contemporary society. It is also significant that Auschwitz-Birkenau hosts a heritage experience rather than a merely dark tourism one (Biran et al, 2011).…”

Branding Post-War Sarajevo

“…Critical scholars point to the fact that branding a traumatic place does not necessarily allow for an understanding of violent conflict, but serves to comfort (or even profit) from resulting tragedy and pain (Cole 1999;Rothe 2011;Sturken 2007). As some local scholars point out, international tourists visiting Sarajevo want to see evidence of trauma and horror they saw on the news (Causevic and Lynch 2011;Simic 2009), and tragic narratives of war memories become a discourse embedded in Sarajevo's touristic framework (Causevic and Lynch 2011;Naef 2012;Simic 2009). However, Lennon and Foley (2000) make an important distinction between established memorial sites (e.g., cemeteries and government war memorials) and the physical sites of regimented mass killings such as Auschwitz in Poland or Cambodia's Killing Fields.…”