Tourists and Buddhist heritage sites: An integrative analysis of visitors’ experience and happiness through positive psychology constructs

Abstract

The influence of visiting Buddhist heritage sites on happiness is the core concern of this article. China’s four sacred Buddhist mountains provided the setting for the study. Sixty semi-structured interviews were conducted to examine the positive effects of Buddhism on visitors. Thematic analysis was first undertaken to understand the Buddhism-induced happiness. In the terms of Buddhism, the visitors’ happiness was related to the law of karma, impermanence and reincarnation. The PERMA model from positive psychology was then utilized as a second interpretive framework, in which positive changes in visitors’ attitudes, behaviours and life were noted. The links between the core values of Buddhism and the PERMA model were then established and portrayed. The study makes a theoretical contribution by connecting the positive psychology constructs and the effects of Buddhism in the tourism context. In addition, this study provides insightful suggestions for local communities to manage religious heritage sites sustainably.

Vegan tours in China: Motivation and benefits

“…Dietary pattern is deeply embedded in culture (Rozin, 1996). In particular, vegetarianism is considered “quasi‐religious” as it shares common themes with religion (Hamilton, 2000), especially Buddhism (Huang, Pearce, Wu, & Wang, 2019). Most vegetarian restaurants in China follow the Buddhist tradition (Garnett & Wilkes, 2014).…”

Organizational Happiness Dimensions as a Contribution to Sustainable Development Goals: A Prospective Study in Higher Education Institutions in Chile, Colombia and Spain

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Handbook of Positive Psychology, Religion, and Spirituality

“…The visitation of sacred Buddhist heritage sites, for example, represents a salient communal means by which positive outcomes are cultivated. One qualitative study reported how heritage site visitors experienced the emotions of happiness, eudaimonic well-being, and awe, in response to interaction with both the sacred natural and built environment, other Buddhist visitors, and the local religious staff (Huang et al, 2019).…”