Cultural heritage tourism (or justheritage tourism or diaspora tourism) is a branch of tourism oriented towards the cultural heritage of the location where tourism is occurring. TheNational Trust for Historic Preservationin the United States defines heritage tourism as "traveling to experience the places, artifacts and activities that authentically represent the stories and people of the past,"[1] and "heritage tourism can include cultural, historic and natural resources."[1]
Culture
Culture has always been a major object of travel, as the development of theGrand Tour from the 16th century onwards attests. In the 20th century, some people have claimed, culture ceased to be the objective of tourism: tourism is now culture. Cultural attractions play an important role in tourism at all levels, from the global highlights of world culture to attractions that underpin local identities. (Richards, 1996)[2]
According to the Weiler and Hall, culture, heritage and the arts have long contributed to appeal of tourist destination. However, in recent years 'culture' has been rediscovered as an important marketing tool to attract those travellers with special interests in heritage and arts. According to the Hollinshead, cultural heritage tourism defines as cultural heritage tourism is the fastest growing segment of the tourism industry because there is a trend toward an increase specialization among tourists. This trend is evident in the rise in the volume of tourists who seek adventure, culture, history,archaeology and interaction with local people.
Cultural heritage tourism is important for various reasons; it has a positive economic and social impact, it establishes and reinforces identity, it helps preserve the cultural heritage, with culture as an instrument it facilitates harmony and understanding among people, it supports culture and helps renew tourism (Richards, 1996). As Benjamin Porter and Noel B. Salazarhave ethnographically documented, however, cultural heritage tourism can also create tensions and even conflict between the different stakeholders involved (Porter and Salazar 2005).[3]
Cultural heritage tourism has a number of objectives that must be met within the context of sustainable developmentsuch as; the conservation of cultural resources, accurate interpretation of resources, authentic visitors experience, and the stimulation of the earned revenues of cultural resources. We can see, therefore, that cultural heritage tourism is not only concerned with identification, management and protection of the heritage values but it must also be involved in understanding the impact of tourism on communities and regions, achieving economic and social benefits, providing financial resources for protection, as well as marketing and promotion. (J. M. Fladmark, 1994)
Immigration
Decolonization and immigration form the major background of much contemporary heritage tourism. Falling travel costs have also made heritage tourism possible for more people.[4][5]
Another possible form involves religious travel or pilgrimages. Many Catholicsfrom around the world come to theVatican and other sites such as Lourdesor Fátima. Islam commands its followers to take the hajj to Mecca, thus differentiating it somewhat from tourism in the usual sense, though the trip can also be a culturally important event for the pilgrim.[6]
Heritage tourism can also be attributed to historical events that have been dramatised to make them more entertaining. For example a historical tour of a town or city using a theme such as ghosts or Vikings. Heritage tourism focuses on certain historical events, rather than presenting a balanced view of that historical period. Its aim may not always be the presentation of accurate historical facts, as opposed to economically developing the site and surrounding area. As a result heritage tourism can be seen as a blend of education, entertainment, preservation and profit.[7]
Indigenous peoples
Anthropology and Ethnology were two major disciplines interested by the life of aborigines, their customs and political structures.[8] Although, the firsts fieldworkers were not interested in expanding the colonization of main European powers, the fact was that their notes, books and field-work notes were employed by colonial officials to understand the aboriginal mind.[9] From that moment on, anthropology developed a strange fascination for the Other´s culture.[10] The concepts of heritage and colonization were inextricably intertwined.[11] Maximiliano Korstanje argues that literature played a vital role in configuring the image of Others in the western imaginary, and this was the rub, aborigines internalized the Western stereotypes about their cultures. In the threshold of history, the meaning of heritage and patrimony accompanied the interests of European elite and their attachment to colonial order.[12] The concept of heritage tourism has been recently criticized by some Latin American anthropologists. These radical voices focus on the ideological discourse that marks some human groups, or ethnicities within heritage tourism while others are excluded. White-elite expands its hegemony by marking Others as different at the time it remains unmarked as normal. Tourism is based on the quest (exploitation) for otherness. By re-considering what is and not heritage tourism consists in an ideological mechanism of discipline exerted by modern nation-states over aboriginal groups.[13]
Community tourism in Sierra Leone: The story of a community in Sierra Leone trying to manage tourism in a socially responsible manner[14]
Another problem with heritage tourism is the effect on indigenous peoples whose land and culture is being visited by tourists. If the indigenous people are not a part of the majority, or ruling power in the country, they may not benefit from the tourism as greatly as they should. For example, in Mexico tourism has increased because of the predicted end of the Maya Calendar. However, the indigenous Maya are not benefitting from the increased traffic through the ruins and other cultural landmarks.[15]
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