By Anya Diekmann, Melanie Kay Smith
This ebook makes a speciality of ethnic and minority groups in city contexts and the ways that their cultures are represented in tourism improvement. It deals a multi-disciplinary method which attracts on examples and case reviews of ethnic and minority groups and cultural tourism improvement from all over the international, together with slums in India, favelas in Brazil, Chinatowns in Australia, Jewish quarters in important and jap Europe, ethnic villages in China, the African district of Brussels, the homosexual sector in Cape city and a wasteland city in Israel. It deals a favorable viewpoint on ethnic and minority cultures and groups at a time whilst social and political aid is missing in lots of international locations. This e-book might be an invaluable source for these learning and getting to know cultural and concrete tourism, city making plans and improvement, neighborhood reports and concrete and cultural geography.
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Extra info for Ethnic and Minority Cultures as Tourist Attractions
Sample text
G. there are at least three different types of Gypsy in Hungary; Jewish people may be secular, orthodox or ultraorthodox; many people are mixed race in cosmopolitan cities). Those who are not self-identifying (and even those who are) may be fully or partially integrated into the mainstream society or aspiring to be. Such groups may not perceive or want to perceive themselves as different, special or unique. Shaw et al. (2004) stated that: Ironically, the sign-posting of difference will produce an anodyne and relatively homogeneous culture of consumption, disconnected from the social life of the local population.
This is especially relevant to ethnic communities who are rarely homogeneous and who are often not specifically local either, being immigrants, diaspora or displaced people. g. there are at least three different types of Gypsy in Hungary; Jewish people may be secular, orthodox or ultraorthodox; many people are mixed race in cosmopolitan cities). Those who are not self-identifying (and even those who are) may be fully or partially integrated into the mainstream society or aspiring to be. Such groups may not perceive or want to perceive themselves as different, special or unique.
The latter ‘camp’ foregrounds appropriation and commodification of cultural symbolism. Ironically, the commercial success of such initiatives has led to formulaic sameness in their presentation of diversity. The author suggests that a more nuanced approach is required to comprehend the complex and often contradictory trends in the transformation of particular streetscapes of immigration and settlement into spaces for ‘consumption’ by visitors. Some evolving frameworks for interpreting local–global interactions and identity in contemporary societies may offer a way forward from the impasse of polarised arguments; of particular relevance are Robertson’s (1992) concept of ‘glocalisation’ and Appadurai’s (1997, 2001, 2003) insights into ‘ethnoscapes’ and ‘translocalities’.