By Richard Sharpley, Philip R. Stone
The Darker aspect of commute is a latest and accomplished research of darkish tourism. Drawing on current literature, various examples and introducing new conceptual views, it develops a theoretically educated beginning for reading the call for for and provide of darkish tourism reports. It additionally explores matters correct to the improvement, administration and interpretation of customer websites and sights linked to dying, catastrophe and discomfort.
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Additional info for The Darker Side of Travel: The Theory and Practice of Dark Tourism
Example text
In conclusion, however, it would be naïve to suggest that the consumption of dark tourism rests solely upon a theoretical notion of providing individuals an opportunity to contemplate death and mortality. While there is some evidence that dark tourism does provide particular opportunities to confront and contemplate mortality, as outlined by the Body Worlds case earlier in the chapter, the concepts outlined by the author will, in general, require operationalisation and empirical testing in future research.
Therefore, dark tourism, in its various manifestations as outlined in Chapter 1, and with its camouflaged and repackaged ‘other’ death, allows individuals to (un)comfortably indulge their curiosity and fascination with thanatological concerns in a socially acceptable and indeed often sanctioned environment, thus providing them with an opportunity to construct their own contemplations of mortality. With a degree of infrastructure and normality that surround the supply of dark tourism, albeit on varying scales (Stone, 2006a), the increasingly socially acceptable gaze upon death and its reconceptualisation either for entertainment, education or memorial purposes offers both the individual and collective self a pragmatic confrontational mechanism to begin the process of neutralising the impact of mortality.
Further to this, Giddens (1991) suggests a privatisation of meaning in contemporary society, where both experience and meaning have been relocated from public space to the privatised realms of an individual’s life (see also Chapter 4). Consequently, this has served both to reduce massively the scope of the sacred and to leave increasing numbers of individuals alone with the task of establishing and maintaining values to guide them and make sense of their daily lives. Ultimately, therefore, people require a sense of order and continuity in relation to their daily social lives, which Giddens (1990, 1991) refers to as ‘ontological security’.