UNSETTLING GEOGRAPHIES OF TOURISM
Guest Editors:
Dr. Bryan S.R. Grimwood, University of Waterloo, Canada
bgrimwood@uwaterloo.ca
Dr. Freya Higgins-Desbiolles, University of South Australia, Australia
freya.higginsdesbiolles@unisa.edu.au
tebrakunna country and Dr. Emma Lee, Swinburne University, Australia
ejlee@swin.edu.au
We pay respect to the Elders, ancestors, and communities of the lands and waters that we live on and acknowledge the ongoing struggle of Indigenous Peoples to conserve, reclaim, and keep cultural knowledges and practices that help inform our work.
Guest Editors:
Dr. Bryan S.R. Grimwood, University of Waterloo, Canada
bgrimwood@uwaterloo.ca
Dr. Freya Higgins-Desbiolles, University of South Australia, Australia
freya.higginsdesbiolles@unisa.edu.au
tebrakunna country and Dr. Emma Lee, Swinburne University, Australia
ejlee@swin.edu.au
We pay respect to the Elders, ancestors, and communities of the lands and waters that we live on and acknowledge the ongoing struggle of Indigenous Peoples to conserve, reclaim, and keep cultural knowledges and practices that help inform our work.
Description
The purpose of this special issue is to draw together critical and creative analyses that destabilize tourism’s relationship to settler colonialism. As a collection of innovative and disruptive papers, the special issue seeks to both trouble and refuse the settler colonial geographies that are produced and consumed through tourism. This is a project of unsettling conventions in understanding and practicing tourism geographies. It is a project of articulating decolonial spaces and places in tourism. It is a project that aims to mobilize political and imaginative capacities in tourism research that undermine settler colonialism as process of “taking space” (Regan, 2010). It is a project that welcomes relations with – with land, with water, with place, with spirit, with community, with human and more-than-human kin. Here, we look to amplify and learn from Indigenous knowledges, land and water defenders, solidarity movements, community leadership and collaborations, and cultural protocols and practices to guide the development of what might become more reciprocal and reconciliatory tourism relations (Corntassel et al., 2009; Curtin & Bird 2021; Higgins-Desbiolles, 2017; Peters & Lambert, 2022).
There is now a robust tourism literature that has engaged with foundational postcolonial and decolonial scholars and shines light on tourism’s colonial underbelly (e.g., Amoamo, 2011; Chambers & Buzinde, 2015; Hall & Tucker, 2004; tebrakunna country & Lee, 2017; Tucker, 2009). Recent engagement with Indigenous scholarship (Carr, 2020; Carr et al., 2016), settler colonial studies (Cooke, 2017; Grimwood et al., 2019a, 2019b), and political ecologies (Cooke, 2016; Wade Young, 2016) has helped gather attention in Tourism Studies to settler colonialism as a particular form of colonial domination, one that Patrick Wolfe (2006) refers to as “a structure not an event” (p. 388). Settler colonialism, in other words, is conceptualized as an ongoing form of imperial invasion designed to eliminate Indigenous societies from ancestral lands so that settler societies are made to feel justified in claiming it as their permanent, undisputed home (Lowman & Barker, 2015; Coulthard, 2014; Veracini, 2015; Wolfe, 2006). As Eve Tuck and Wayne Yang (2012) explain, settler occupation of Indigenous lands is the central feature of settler colonialism. Indeed, settler colonial states (e.g., Argentina, Australia, Canada, Israel, South Africa, USA, to name a few) have leveraged policies of genocide, assimilation, and displacement to remove—both discursively and physically—Indigenous presence from ancestral lands and enable settler societies to be constructed in their place (Regan, 2010; Veracini, 2015). And these erasures are not a thing of the past. The raw, recent, and often under reported violence in places such as West Papua, Palestine, Tibet, Kashmir, and Western Sahara make it clear that the settler colonial dynamic is ongoing (Halliday, 2008; Yang, 2020).
Of course, settler colonialism is not a singular, uniform structure. Rather, there are multiple and shifting settler colonial geographies that entwine with, and extend from, place (Barker, 2012). The structures and experiences of settler colonialism on Turtle Island/North America, for instance, are not homogenous, nor are they identical to those being resisted on Aotearoa/New Zealand. In different ways and to different degrees, the geographies of settler colonialism intersect with race relations and white supremacy (Bonds & Inwood, 2016; Mowatt, 2022), gender and sexuality (Morgensen, 2012; Zaragocin, 2019), religious affiliations (Nadeau, 2020), and environmental and social histories (Coombes, 2006; Harris, 2020). They also infuse into broader global contexts where state hegemony, neoliberalism, and capitalist extraction impede Indigenous sovereignty and nationhood (Coulthard, 2014; Veracini, 2015). Accordingly, settler colonial dispossession occurs through complex, mutually reinforcing elements that are both bound and unbound to particular landscapes, borders, bodies, or other demarcations of geographic space (Harris, 2020).
Tourism and its multitude of actors are often complicit in the circulation and accumulation of settler colonial power. Walter (2021) illustrates, for example, how prevailing tourism development narratives associated with the California redwoods ignore histories of settler colonial erasure within the landscape. Tourism, as Walter’s analysis elucidates, tends to disavow its violent geographies and erect in their place imaginaries of “utopian paradise” (Amoamo, 2013), “pristine wilderness” (Domínguez & Luoma 2020; Grimwood, 2015), or destinations in need of “saving” (Bandyopadhyay & Patil, 2017). Within such imaginaries, as Erickson (2018) argues, the presence of Indigeneity is anachronized to match the romantic and exotic tropes carried by tourists and their race-based desires (see also Henry, 2019, 2020). Such symbolic and representational violences galvanize the material dispossessions of settler colonialism. Corporate-owned and operated accommodation facilities, which are backed by white, Eurocentric ideologies of property (Walcott, 2021), arrive uninvited on Indigenous homelands (Aikau & Gonzalez, 2019). Transportation infrastructures built by settler states for extraction economies also service the demand for nature tourism (Erickson, 2021). State-driven conservation initiatives that forced the removal Indigenous communities to secure a “fortress” of nature turn to billboards, websites, and other marketing promotions to attract tourist dollars (Domínguez & Luoma, 2020; Grimwood et al., 2019a). Indigenous technologies and artifacts—from canoes (Erickson & Wylie Krotz, 2021) to ceremonial objects (Kramvig & Flemmen, 2019)—are often appropriated to spin a profit on settler colonizers’ fetish with cultural Others. As these select illustrations show, tourism has been positioned not only as a powerful arm of the settler colonial project, but also as a site of settler colonial reproduction through the extraction of value from Indigenous lands and lifeways and the normalization of Indigenous erasure (Trask, 1999).
But tourism also invites opportunities for transformation and resistance. The Indigenous and decolonizing tourism literatures, for instance, include examples of how tourism experiences, development, and narratives are being recast and reclaimed in diverse ways by Indigenous Peoples and those working in allyship to assert self-determination and sovereignty over lands, knowledges, identity, and cultural practices (see e.g., Amoamo & Thompson, 2010; Boukhris, 2017; Chambers & Buzinde, 2015; Everingham et al., 2021; Peters & Lambert, 2020; Seiver & Matthews, 2016; tebrakunna country & Lee, 2018). The volume compiled by Aikau and Gonzalez (2019) is a noteworthy example of this scholarship. Collectively, the contributing authors confront how tourism in Hawai’i rests on a history of bad guests, namely the U.S. military and its governmental infrastructures. In featuring life stories, family histories, artwork, transformative tour itineraries, and collaborations across generations and identities, the authors extend a vision for the revival and resurgence of Native Hawaiian sovereignty and an invitation to guests willing to contribute toward a decolonial future. In effect, Aikau and Gonzalez (2019) help redirect tourism and tourism research away from settler colonial imaginaries and practices and toward Indigenous and decolonial narratives that position travel and tourism within more holistic, politically engaged, and Indigenous determined geographic understandings. Other tourism research is working to pierce the heartland of empire, such as Bourkhris’ (2017) investigation of the Black Paris project, which addresses both the symbolic violence experienced by racialized communities through the internalization of whiteness and colonial erasures and the complexity of racial conscientization. Wilson’s (2007) focus on decolonizing European museums shows how steadfast Indigenous activism is leading to the return of stolen wealth, heritage, and Indigenous Old People (i.e., “human remains”). Examples from other tourism contexts illuminate parallel pathways for challenging settler colonial dynamics (Grimwood et al., 2019; Kajihiro, 2022; Shepherd & Laven, 2020) and prioritizing Indigenous recognition, resurgence, and reparations (Carr, 2020; Higgins-Desbiolles, 2022; tebrakunna country & Lee, 2019).
Recognizing that tourism’s relationship to settler colonialism is actively troubled and that moving on from legacies of injustice and harm requires consistent efforts that link truth-telling to dedicated strategies of reparations, agreement-making, self-determination, and resurgence, this special issue seeks to advance the “unsettling” agenda in tourism geographies scholarship. Following Mackey (2015), unsettling tourism geographies requires consistent work on two interrelated “fronts” of decolonization: one a critical project and one a constructive project. The former involves critically diagnosing how settler colonialism is variously mobilized or entrenched within specific tourism geographies. The latter involves “imagining and living regenerative ways of being” (Mackey, 2015, p. 23); those that foster cultural practices, knowledges, ambitions, life stories, and land relations situated beyond the colonial order (Cameron, 2015). Unsettling tourism is, therefore, about exposing how tourism naturalizes settler colonial power, while also amplifying, articulating, and making space for geographies (Indigenous, decolonial, Black, or otherwise) that show settler colonialism to be a failed project. The political and ethical imperative of unsettling tourism is decolonization: the process of returning sovereign control of Indigenous lands to Indigenous nations, and concurrently, revitalizing Indigenous lifeways (Tuck & Yang, 2012). In settler states, such decolonial futures must be first imagined before they can be realized and lived (Lowman & Barker, 2015), and require “an impossible but necessary turn both toward and away from colonial relations” (Cameron, 2015, p. 19). The responsibility for enacting and making tangible decolonial futures must be collectively shouldered, and no longer presumed to be of concern only to colonized communities (Stinson et al., 2021). With decolonization comes the potential to transform tourism and begin healing the traumas and scars it has inflicted upon lands and life (tebrakunna country & Lee, 2019).
The guest editors invite submissions from authors whose research and scholarship works to unsettle the geographies of tourism through critical and/or creative analyses. We seek submissions from emerging and established researchers from across disciplines/fields of study (e.g., geography, Indigenous studies, anthropology, sociology, ethnic studies, and political ecology) and encourage contributions based on reciprocal research relationships. Potential questions orienting contributions may include:
The purpose of this special issue is to draw together critical and creative analyses that destabilize tourism’s relationship to settler colonialism. As a collection of innovative and disruptive papers, the special issue seeks to both trouble and refuse the settler colonial geographies that are produced and consumed through tourism. This is a project of unsettling conventions in understanding and practicing tourism geographies. It is a project of articulating decolonial spaces and places in tourism. It is a project that aims to mobilize political and imaginative capacities in tourism research that undermine settler colonialism as process of “taking space” (Regan, 2010). It is a project that welcomes relations with – with land, with water, with place, with spirit, with community, with human and more-than-human kin. Here, we look to amplify and learn from Indigenous knowledges, land and water defenders, solidarity movements, community leadership and collaborations, and cultural protocols and practices to guide the development of what might become more reciprocal and reconciliatory tourism relations (Corntassel et al., 2009; Curtin & Bird 2021; Higgins-Desbiolles, 2017; Peters & Lambert, 2022).
There is now a robust tourism literature that has engaged with foundational postcolonial and decolonial scholars and shines light on tourism’s colonial underbelly (e.g., Amoamo, 2011; Chambers & Buzinde, 2015; Hall & Tucker, 2004; tebrakunna country & Lee, 2017; Tucker, 2009). Recent engagement with Indigenous scholarship (Carr, 2020; Carr et al., 2016), settler colonial studies (Cooke, 2017; Grimwood et al., 2019a, 2019b), and political ecologies (Cooke, 2016; Wade Young, 2016) has helped gather attention in Tourism Studies to settler colonialism as a particular form of colonial domination, one that Patrick Wolfe (2006) refers to as “a structure not an event” (p. 388). Settler colonialism, in other words, is conceptualized as an ongoing form of imperial invasion designed to eliminate Indigenous societies from ancestral lands so that settler societies are made to feel justified in claiming it as their permanent, undisputed home (Lowman & Barker, 2015; Coulthard, 2014; Veracini, 2015; Wolfe, 2006). As Eve Tuck and Wayne Yang (2012) explain, settler occupation of Indigenous lands is the central feature of settler colonialism. Indeed, settler colonial states (e.g., Argentina, Australia, Canada, Israel, South Africa, USA, to name a few) have leveraged policies of genocide, assimilation, and displacement to remove—both discursively and physically—Indigenous presence from ancestral lands and enable settler societies to be constructed in their place (Regan, 2010; Veracini, 2015). And these erasures are not a thing of the past. The raw, recent, and often under reported violence in places such as West Papua, Palestine, Tibet, Kashmir, and Western Sahara make it clear that the settler colonial dynamic is ongoing (Halliday, 2008; Yang, 2020).
Of course, settler colonialism is not a singular, uniform structure. Rather, there are multiple and shifting settler colonial geographies that entwine with, and extend from, place (Barker, 2012). The structures and experiences of settler colonialism on Turtle Island/North America, for instance, are not homogenous, nor are they identical to those being resisted on Aotearoa/New Zealand. In different ways and to different degrees, the geographies of settler colonialism intersect with race relations and white supremacy (Bonds & Inwood, 2016; Mowatt, 2022), gender and sexuality (Morgensen, 2012; Zaragocin, 2019), religious affiliations (Nadeau, 2020), and environmental and social histories (Coombes, 2006; Harris, 2020). They also infuse into broader global contexts where state hegemony, neoliberalism, and capitalist extraction impede Indigenous sovereignty and nationhood (Coulthard, 2014; Veracini, 2015). Accordingly, settler colonial dispossession occurs through complex, mutually reinforcing elements that are both bound and unbound to particular landscapes, borders, bodies, or other demarcations of geographic space (Harris, 2020).
Tourism and its multitude of actors are often complicit in the circulation and accumulation of settler colonial power. Walter (2021) illustrates, for example, how prevailing tourism development narratives associated with the California redwoods ignore histories of settler colonial erasure within the landscape. Tourism, as Walter’s analysis elucidates, tends to disavow its violent geographies and erect in their place imaginaries of “utopian paradise” (Amoamo, 2013), “pristine wilderness” (Domínguez & Luoma 2020; Grimwood, 2015), or destinations in need of “saving” (Bandyopadhyay & Patil, 2017). Within such imaginaries, as Erickson (2018) argues, the presence of Indigeneity is anachronized to match the romantic and exotic tropes carried by tourists and their race-based desires (see also Henry, 2019, 2020). Such symbolic and representational violences galvanize the material dispossessions of settler colonialism. Corporate-owned and operated accommodation facilities, which are backed by white, Eurocentric ideologies of property (Walcott, 2021), arrive uninvited on Indigenous homelands (Aikau & Gonzalez, 2019). Transportation infrastructures built by settler states for extraction economies also service the demand for nature tourism (Erickson, 2021). State-driven conservation initiatives that forced the removal Indigenous communities to secure a “fortress” of nature turn to billboards, websites, and other marketing promotions to attract tourist dollars (Domínguez & Luoma, 2020; Grimwood et al., 2019a). Indigenous technologies and artifacts—from canoes (Erickson & Wylie Krotz, 2021) to ceremonial objects (Kramvig & Flemmen, 2019)—are often appropriated to spin a profit on settler colonizers’ fetish with cultural Others. As these select illustrations show, tourism has been positioned not only as a powerful arm of the settler colonial project, but also as a site of settler colonial reproduction through the extraction of value from Indigenous lands and lifeways and the normalization of Indigenous erasure (Trask, 1999).
But tourism also invites opportunities for transformation and resistance. The Indigenous and decolonizing tourism literatures, for instance, include examples of how tourism experiences, development, and narratives are being recast and reclaimed in diverse ways by Indigenous Peoples and those working in allyship to assert self-determination and sovereignty over lands, knowledges, identity, and cultural practices (see e.g., Amoamo & Thompson, 2010; Boukhris, 2017; Chambers & Buzinde, 2015; Everingham et al., 2021; Peters & Lambert, 2020; Seiver & Matthews, 2016; tebrakunna country & Lee, 2018). The volume compiled by Aikau and Gonzalez (2019) is a noteworthy example of this scholarship. Collectively, the contributing authors confront how tourism in Hawai’i rests on a history of bad guests, namely the U.S. military and its governmental infrastructures. In featuring life stories, family histories, artwork, transformative tour itineraries, and collaborations across generations and identities, the authors extend a vision for the revival and resurgence of Native Hawaiian sovereignty and an invitation to guests willing to contribute toward a decolonial future. In effect, Aikau and Gonzalez (2019) help redirect tourism and tourism research away from settler colonial imaginaries and practices and toward Indigenous and decolonial narratives that position travel and tourism within more holistic, politically engaged, and Indigenous determined geographic understandings. Other tourism research is working to pierce the heartland of empire, such as Bourkhris’ (2017) investigation of the Black Paris project, which addresses both the symbolic violence experienced by racialized communities through the internalization of whiteness and colonial erasures and the complexity of racial conscientization. Wilson’s (2007) focus on decolonizing European museums shows how steadfast Indigenous activism is leading to the return of stolen wealth, heritage, and Indigenous Old People (i.e., “human remains”). Examples from other tourism contexts illuminate parallel pathways for challenging settler colonial dynamics (Grimwood et al., 2019; Kajihiro, 2022; Shepherd & Laven, 2020) and prioritizing Indigenous recognition, resurgence, and reparations (Carr, 2020; Higgins-Desbiolles, 2022; tebrakunna country & Lee, 2019).
Recognizing that tourism’s relationship to settler colonialism is actively troubled and that moving on from legacies of injustice and harm requires consistent efforts that link truth-telling to dedicated strategies of reparations, agreement-making, self-determination, and resurgence, this special issue seeks to advance the “unsettling” agenda in tourism geographies scholarship. Following Mackey (2015), unsettling tourism geographies requires consistent work on two interrelated “fronts” of decolonization: one a critical project and one a constructive project. The former involves critically diagnosing how settler colonialism is variously mobilized or entrenched within specific tourism geographies. The latter involves “imagining and living regenerative ways of being” (Mackey, 2015, p. 23); those that foster cultural practices, knowledges, ambitions, life stories, and land relations situated beyond the colonial order (Cameron, 2015). Unsettling tourism is, therefore, about exposing how tourism naturalizes settler colonial power, while also amplifying, articulating, and making space for geographies (Indigenous, decolonial, Black, or otherwise) that show settler colonialism to be a failed project. The political and ethical imperative of unsettling tourism is decolonization: the process of returning sovereign control of Indigenous lands to Indigenous nations, and concurrently, revitalizing Indigenous lifeways (Tuck & Yang, 2012). In settler states, such decolonial futures must be first imagined before they can be realized and lived (Lowman & Barker, 2015), and require “an impossible but necessary turn both toward and away from colonial relations” (Cameron, 2015, p. 19). The responsibility for enacting and making tangible decolonial futures must be collectively shouldered, and no longer presumed to be of concern only to colonized communities (Stinson et al., 2021). With decolonization comes the potential to transform tourism and begin healing the traumas and scars it has inflicted upon lands and life (tebrakunna country & Lee, 2019).
The guest editors invite submissions from authors whose research and scholarship works to unsettle the geographies of tourism through critical and/or creative analyses. We seek submissions from emerging and established researchers from across disciplines/fields of study (e.g., geography, Indigenous studies, anthropology, sociology, ethnic studies, and political ecology) and encourage contributions based on reciprocal research relationships. Potential questions orienting contributions may include:
- How does settler colonial power operate through tourism to discipline bodies, identities, or cultures, and to shape economies, environments, or destination landscapes? How does settler colonialism manifest in diverse ways through tourism actors (e.g., tourists, operators, guides, government agencies) and their practices (e.g., gazing, storytelling, marketing, promotion)? How does this differ across time and space?
- How does settler colonialism intersect with other forms of oppression and subjugation (e.g., racial capitalism, white supremacy, heteropatriarchy) in tourism places? How do “whiteness”, ideologies of white supremacy, and the recurrent nature of the “white man’s burden” manifest in contemporary tourism and perpetuate settler colonial power dynamics?
- How is settler colonialism being refused through tourism? Where does settler colonialism fail? Where does tourism not colonize or take space?
- How are decolonial futures being enacted and constructed through tourism, and for whom and by whom? What responsibilities do various tourism actors have in unsettling tourism? What relations must be fostered? What relations must be undone?
- How are different communities addressing settler colonial practices/legacies and what can we learn from comparative analyses? What role does tourism play in agendas of resurgence, recovery, restitution, and reparations in settler colonial contexts?
By engaging with such questions, the special issue will advance tourism geographies scholarship in several ways. As one of the first special issues in Tourism Studies dedicated to unsettling settler colonial geographies, the collection will:
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Timelines:
References
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Tucker, H. (2009). Recognizing emotion and its postcolonial potentialities: Discomfort and
shame in a tourism encounter in Turkey. Tourism Geographies, 11(4), 444-461.
Tucker, H. (2019). Colonialism and its tourism legacies. In D. Timothy (Ed.), Handbook on
globalisation and tourism (pp. 90-99). Northampton: Edward Elgar Publishing.
Veracini, L. (2011). Introducing settler colonial studies. settler colonial studies, 1(1), 1–12.
Veracini, L. (2015). The settler colonial present. New York: Palgrave Macmillan.
Wade Young, F. (2016). Unsettling the moral economy of tourism on Chile’s Easter Island. In
M. Mostafanezhad, Norum, R., Shelton, E. J., & Thompson-Carr, A. (Eds.), Political ecology of tourism (pp. 134-150). London: Routledge.
Walcott, R. (2021). On property. Windsor: Biblioasis.
Walter, P. (2020). Settler colonialism and the violent geographies of tourism in the California
redwoods. Tourism Geographies, 1-22.
Wilson, C. (2007). Ngarrindjeri experiences of repatriations: Engaging in an effective
consultation process for returning Old People. Indigenous Law Bulletin, 6(29), 16–18.
Wolfe, P. (2006). Settler colonialism and the elimination of the native. Journal of Genocide
Research, 8(4), 387-409.
Yang, X. (2020). Privileging Indigenous voices: Narratives of travel experiences of Tibetans.
Unpublished PhD dissertation. University of Waterloo, Canada. UWSpace. http://hdl.handle.net/10012/16534.
Zaragocin, S. (2019). Gendered geographies of elimination: Decolonial feminist geographies in
Latin American settler contexts. Antipode, 51(1), 373-392.
- March 31, 2022 – Abstracts of approximately 500 words submitted via email (bgrimwood@uwaterloo.ca) to guest editors.
- April 30, 2022 – Full papers invited based on review of submitted abstracts
- November 30, 2022 – Manuscripts submitted via email (bgrimwood@uwaterloo.ca) to guest editors for preliminary review
- January 30, 2023 – Manuscripts submitted for peer review through the Tourism Geographies Scholars One portal (see journal instructions for authors: https://www.tandfonline.com/action/authorSubmission?show=instructions&journalCode=rtxg20)
- August 2023 – Online publication of manuscripts as they are accepted
- First half of 2024 – Special issue completed in full and published (in print)
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