Struggles at holy sites and their outcomes: the evolution of the Western Wall Plaza in Jerusalem

The Western Wall in Jerusalem is the holiest of sites to Jews, a historical landmark, an archeological paradise, and a popular tourist attraction. After Israel gained control of the Old City of Jerusalem during the Six-Day War in 1967, it needed to address the question of what would be the layout and character of the Western Wall and the area adjacent to it. Both Israeli Jews and visiting Diaspora Jews wanted to pray next to the wall, though there was no agreement on what type of prayer would be allowed. The strict Orthodox movement demanded separate sections for men and women, while non-Orthodox movements wanted a mixed prayer area. Archaeologists wanted to dig in the area adjacent to the wall. And furthermore, the State wanted to hold military ceremonies there while also encouraging tourism to the area. This study uses a historiosophic approach to analyze these contradictory needs and the resulting decisions about the Western Wall's layout and character. It identifies the struggles between religion and state; the status of religious movements and denominations within the country; the status of women; and other social, cultural, religious, and economic issues.     

Heritage authenticities – a case study of authenticity perceptions at a Danish heritage site

Authenticity in reconstructions of the past is essential to heritage management, and new technologies have made this a highly pertinent dilemma. Demands for new interpretation offers and experiences raise questions of the extent to which such demands can or should be met. New technologies have already made their way into the heritage industry as a means of innovation for interpretation offers, among these is augmented reality. New technologies have made a limited break-through arguably rooted in conservatism among heritage managers. This raises a question of managers' understandings and perceptions of authenticity and effects on heritage and new technologies. Based on an exploratory case, Lindholm Høje Viking burial and museum in Denmark, this paper proposes that different conceptions of authenticity can co-exist within the tourist setting, whereby new technologies can be implemented to strengthen heritage sites as tourism attractions while still paying attention to authenticity and ongoing authentication processes. Abstract, conceptual discussions of authenticity often stress the extremes, but it is here argued that a combination can exist in practice. The paper also suggests that understanding levels and patterns of authenticity among various groups of actors is central to discussions of authenticity and its role in tourism settings.     

Diaspora tourists and the Scottish Homecoming 2009

Since devolution and the establishment of the Scottish Government, the country has increasingly sought to engage with its diaspora, as part of its tourism strategy. In recent years, many countries have welcomed home their diasporas through organised events and in 2009, the Scottish Government organised a Year of Homecoming. This paper describes the experiences of some of the diaspora Scots who returned ‘home’ that year, and explores how returning ‘home’ had an impact on their knowledge of contemporary Scotland and their continuing sense of a Scottish identity.     

The heritage reader

Effective interpretation among visitors to heritage sites contributes towards achieving sustainable tourism. Mindful visitors are more likely to be interested in being educated and learning about a site; therefore, mindfulness can play a key role in the formation of effective interpretations. Diverse media communicates with visitors in different ways and has various effects which can improve mindfulness among heritage site visitors. This study aims to investigate the effects of three different media, namely exhibitions, guided tours (GT) and printed materials (PM) on enhancing mindfulness. A questionnaire was developed and administered to approximately 200 visitors at 6 heritage sites across Malacca City in Malaysia, which was recognised as a UNESCO World Heritage Site in 2008. Partial least-squares structural equation modelling was used to analyse the data. The findings revealed that PM were the most effective medium in improving mindfulness among visitors to the selected heritage sites, followed by exhibitions. The results also indicated that GT did not have any significant effect on improving visitor mindfulness. These findings can assist organisations responsible for the management of heritage sites to improve the mindfulness of visitors by identifying the most efficacious forms of media.     

Developing Mauritianness: National Identity,Cultural Heritage Values and Tourism

Mauritius is a nation of immigrants who have harmoniously come together, working to make their new homeland an economic success story. To continue this unprecedented economic growth Mauritius is consciously aware of the need for diversification in all its industries, including tourism. Known for being a quintessential beach vacation destination, Mauritius desires to expand the tourism sector to include aspects of cultural heritage tourism. To accomplish this task several questions must be answered about the meaning of Mauritianness and its relationship to tourism. Here it is argued that in order to further develop cultural heritage tourism in Mauritius, the understanding of Mauritian national identity must also be advanced.     

Internet and Tourism – Part XVII: Travelmall

As the processes associated with globalisation swiftly erode distinct cultures and identities, it has been argued that heritage attractions have emerged as powerful communicators in developing collective national identities. Although many countries reveal histories and collective pasts that are universally representative of homogenous populations, Malaysia represents a distinctly contrasting scenario. Malaysian heritage attractions do not necessarily represent a singular population but three distinctive ethnic groups. Thus, selecting heritage attractions that appropriately represent Malaysia remains a complicated issue. Using photographs as “real-world” variables to supplement focus-group interviews, this article reveals that young Malaysians exhibit a limited understanding of religious heritage attractions and have developed identities that are highly specific to their ethnicity and own religious beliefs. However, the stories told by several respondents also show that Malaysia's ethnic- or religious-centred heritage attractions have the power to foster a simultaneous collective national identity if promoted effectively.     

Between Authenticity and Ethnicity: Heritage Tourism and Re-ethnification Among Diaspora Jewish Youth

Heritage tourism takes on a new meaning when conceived and implemented in the framework of a diaspora – homeland context. Trip organisers utilise heritage tourism that identifies the signifiers of national collective identity or Peoplehood and construct an experience of authenticity that supports a newly reconstructed narrative of personal and collective identity that bridges the diaspora and homeland identities. This paper examines into the differential consequences of heritage tourism on the ethnic identity of diaspora travellers from North America and the former Soviet Union to their homeland, specifically contrasting Jewish tourists from different diaspora localities making an otherwise almost identical birthright Israel trip. For both groups, Jewish ethnic identity was strengthened, particularly their emotional attachment to Israel. However, the difference between the two groups was found in the actual factors that explain this post trip attachment to Israel. The experiential component was more prominent among participants from the former Soviet Union, while among North American student participants, Jewish background as well as their higher pre-trip motivations provide an explanation for their high post-trip scores of attachment to Israel. Israel thus serves as the liminal domain of diaspora tourists, where existential authenticity and pre-trip ethnicity as latent as the latter may be, intertwine experientially to generate an expansion of the frame of individual identity of diaspora tourists in their homeland.     

A Railway ‘Route’ as a Linear Heritage Attraction: The Hijaz Railway in the Kingdom of Saudi Arabia

The Hijaz Railway was constructed in the early part of the 20th century to link the Levant with Islam's Holy cities of Madinah and Makkah. The railway was never completed beyond Madinah and its operational life was cut short by World War I, never to be revived again. The significance of the railway lies not only in the technical, military and religious importance of the track, but also in the ‘route’ which is closely linked to a number of historic pilgrim and trade routes, including that used by the Frankincense traders. Although a few sections of the railway have survived in Syria and Jordan, in Saudi Arabia the track bed today remains only a palimpsest in the desert landscape. Most of the railway buildings lie abandoned, with the exception of several centres where the buildings have been restored. This paper considers the potential role of the Hijaz Railway as a ‘cultural route’ in stimulating heritage tourism in Saudi Arabia. In doing so the paper considers how the physical remains of the railway can be used as an anchor for the preservation and interpretation of the Islamic and pre-Islamic cultural heritage of the route. Considerations include focusing on clusters as primary and secondary nodes for tourism activity that will support an incremental development approach while preserving the integrity of the railway and its route within a landscape setting.     

Religion and identity in India’s heritage tourism

The growing worth of heritage in the renegotiation and dissemination of identities has intensified conflicts over whose voice dominates heritage tourism representations. Therefore, this study compares the way India’s heritage is represented by the Indian government, by the domestic tourism trade media and by the popular tourism media. The findings reveal that India is consistently represented as an ethnically diverse nation in which Hinduism preceded and prevailed over all other ethnicities/religions; a portrayal that consolidates the state’s secular nationalist narrative. Furthermore, the trade and popular media emphasize nostalgic experiences of a sanitized colonial history while the government emphasizes accounts of resistance against colonial powers and of suffering due to Muslim atrocities.     

遗产原真性·旅游者价值观偏好·遗产旅游原真性

本文指出旅游科学的"原真性"概念与遗产科学的渊源;提出应将"authenticity"译为"原真性"的理由;概述了遗产科学对"原真性"概念的认识发展;从旅游价值观偏好层面对当代旅游科学中出现的"客观主义原真性"、"建构主义原真性"、"存在主义原真性"、"后现代主义原真性"诸提法进行了评论;最后,较为概括地辨析了原真性概念在文化和遗产旅游中的具体处置.     

‘A sliver of the true fort’: imagining Fort Edmonton, 1911–2011

Over the course of the twentieth century, the Fort Edmonton Park living history museum helped to coordinate the city's hinterland origins as a military and trading post with its metropolitan ambitions. In the process, it has served as a symbol of community progress and spirit as well as a tourist attraction. In 2009, Park management proposed a series of touristic enhancements including holographic characters, interactive games, sound effects, new rides, and Wild West-style theatrics. Immediate public debate arose in response to the spectre of theme park marketing, a body of discourse building on a century of negotiations over form, content, and control of Fort Edmonton's commemoration. A study of discourse from several main periods reveals a recurring set of conceptual clashes and interactions between values of, first, historical authenticity and local legitimacy in representation and, second, the practical challenges of operating a sustainable and competitive leisure attraction. After focusing on the construction of the Park from the 1970s through the 1990s, this paper concludes with an overview of current issues of representation in public history in the city at the turn of a new century.