Taking the moral turn in tourism studies

Caton, Kellee

doi:10.1016/j.annals.2012.05.021

Cited by 154 publications

(70 citation statements)

References 46 publications

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“…It engages human qualities and dispositions, authentic presence and meaningful participation in the context of world-making. Hard disciplinary knowledge has objectivity and value neutrality at its core, but Value-based Knowledge puts values at the heart of the project, as advocated by Caton (2012). Its focus might be for example tourism for equality, or for peace and has been advanced by Pritchard, Morgan, and Ateljevic (2011) in the form of Hopeful Tourism.…”

Section: Extra-disciplinary Tourism Knowledge (Circle 3)mentioning

confidence: 99%

The tourism knowledge system

Tribe

Liburd

2016

Annals of Tourism Research

183

111

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a b s t r a c tThis conceptual study addresses the significant need for every mature field of knowledge to understand itself. It builds upon previous studies of the epistemology and ontology of tourism by critiquing, synthesising, discarding, re-ordering and adding material. Its contribution is an original reconceptualisation of the structure, systems, processes and outcomes that define the field of tourism. These are explained by the creation of a model and detailed analysis that examines knowledge space, the knowledge force-field, knowledge networks, four key domains in knowledge creation and their interrelationships. Finally the model is used to examine some of the key challenges and consequences that the knowledge system reveals for tourism and its research.

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Section: Extra-disciplinary Tourism Knowledge (Circle 3)mentioning

confidence: 99%

The tourism knowledge system

Tribe

Liburd

2016

Annals of Tourism Research

183

111

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“…On the other hand, we can raise the question whether this is acceptable, or a more critical attitude would be desirable. In the case of the specific research note that, as also stated by the Authors, is limited in terms of empirical results, ethics considerations might have had the important role to introduce and discuss relevant ideas and lead to some interesting theoretical contributions that do not necessarily need a vast empirical evidence (Caton, 2012).…”

Section: The Researchers' Position In Terms Of Animal Ethicsmentioning

confidence: 99%

Reply to ‘Swim encounters with Killer Whales (Orcinus orca) off Northern Norway: interactive behaviours directed towards Human Divers and Snorkellers obtained from opportunistic underwater video recordings’

Bertella

Acquarone

2017

Journal of Ecotourism

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This is a reply to the research note "Swim Encounters with Killer Whales (Orcinus orca) off Northern Norway: Interactive Behaviours directed towards Human Divers and Snorkellers obtained from Opportunistic Underwater Video Recordings" by Pagel, C., Scheer, M. & Lück, M. published on the Journal of Ecotourism in the December 2016 issue. This research note gives us the opportunity to reflect on the following aspects: 1) the concepts of sustainability and ecotourism, 2) the researchers' position in terms of animal ethics, 3) the relevance of the empirical context where the fieldwork occurs and the related research ethics aspect, 4) the difficulty of evaluating risk of injury. We comment on each of these aspects and discuss them in the attempt to clarify research challenges, propose some reflection points and possible alternative approaches for improving research quality in wildlife tourism.

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“…Indeed, the notion that travel is personally transformative is widespread (Reisinger, 2013;Sampaio, 2014), and many authors argue that tourism may engender transformations that support social justice precisely because they are premised around "encounters across difference" (Coghlan & Gooch, 2011;Knollenberg, McGehee, Boley, & Clemmons, 2014;Reisinger, 2013;Walter, 2013). These "encounters"-and their emotional, affective, and sensory aspects-have the potential to unsettle established habits of thought and to open new ethical and moral relations between peoples and places (Caton, 2012;Gibson, 2008Gibson, , 2009. Recent research documents a growing range of "alternative" tourism ventures, such as ecotourism, cultural tourism, voluntourism, and pro-poor tourism, that seek to harness the potential of tourism for such purposes as addressing inequalities, facilitating understanding across differences, and motivating attitudinal or behavioural change (Barton & Leonard, 2010;Cohen & Cohen, 2012;Higgins-Desbiolles, 2006;McGehee, 2012;Reisinger, 2013).…”

Section: Transforming Tourists and "Culturalising Commerce": Indigenomentioning

confidence: 99%

Transforming Tourists and "Culturalising Commerce": Indigenous Tourism at Bawaka in Northern Australia

Lloyd

Suchet‐Pearson

Wright³

et al. 2015

iipj

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There is currently an increasing interest in Indigenous tourism in Australia. Policies in Australia often use the rhetoric of sustainability, but position Indigenous tourism as a means for economic growth and development (Whitford & Ruhanen, 2010). This study shows that interpersonal relationships, cultural and social interactions, and learning are key to achieving the goals of Indigenous tourism providers or "hosts," and to the experiences of tourists. This article explores tourist experiences of activities run by the Indigenous-owned tour company Bawaka Cultural Enterprises (hereafter BCE) in North East Arnhem Land, Northern Territory. BCE is an example of an Indigenous tourism business that aims to achieve social change by sharing of Indigenous ways of being, knowledges, and practices with non-Indigenous people during tours, whilst also ensuring that the business is sustainable and manageable for the family who runs it. In this sense, BCE's tourism activities can be understood as an attempt to "culturalise commerce," rather than commercialising culture (Bunten, 2010). In this article, we contribute to growing literature on transformative learning theory and tourism by considering tourists' narratives of their experiences with BCE. We focus on the way in which tourists are transformed by an increased connection to their hosts and their country. We argue that BCE's activities consciously introduce different ways of being to tourists and visitors. A growing awareness, understanding, and respect for these ways of being can inspire a sense of collective purpose and identity, and a deep emotional response to tours. Connection, however, is not always smooth and easy. Central to the process outlined in Mezirow's (1978) transformative learning theory are encounters and engagements with other people and different and unfamiliar contexts, which may lead to disorienting feelings and experiences. We argue that the practical aspects of being at Bawaka, combined with the new skills, task requirements, and political realities that commitment to new ways of being bring, can be disconcerting and disorienting for tourists. The availability of spaces and processes to reflect on these points of disorientation may determine whether these experiences challenge and/or contribute to personal transformation. These factors highlight areas for further exploration in developing a theory of transformative learning in the Indigenous context, and a need for policies to move beyond a narrow focus on economic aspects of tourism to consider the social and educational aims of both tourism ventures and tourists themselves.

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Taking the moral turn in tourism studies

Cited by 154 publications

References 46 publications

The tourism knowledge system

The tourism knowledge system

Reply to ‘Swim encounters with Killer Whales (Orcinus orca) off Northern Norway: interactive behaviours directed towards Human Divers and Snorkellers obtained from opportunistic underwater video recordings’

Transforming Tourists and "Culturalising Commerce": Indigenous Tourism at Bawaka in Northern Australia

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