Eighty-two percent of American travelers said they have visited at least one dark tourism destination in their lifetime, according to a study published in September by Passport-photo. online, which surveyed more than 900 people.
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Eighty-two percent of American travelers said they have visited at least one dark tourism destination in their lifetime, according to a study published in September by Passport-photo. online, which surveyed more than 900 people. More than half of those surveyed said they preferred visiting “active” or former war zones.
This form of tourism attracts many visitors and has its economic benefits to those working in the sector and the area where such a destination is located. However, Dark Tourism often goes hand in hand with ethical dilemmas and critiques, such as the gain of economic profits and the behavior of the visitors.
While the tourist motivations to visit sites of a sensitive nature may be diverse, dark tourism remains a morally relevant issue that involves a questioning of moral judgment (Rojek,1997; Stone, 2009). It has always raised issues of how morality is collectively conveyed and individually constructed.
Dark tourism (also Thana tourism (as in Thanatos), black tourism, morbid tourism, or grief tourism) has been defined as tourism involving travel to places historically associated with death and tragedy.
Dark tourism can be educational and help people understand and appreciate history. Dark tourism can also be seen as exploitative and disrespectful to the victims and their families.
The term “dark tourism” was coined in 1996, by two academics from Scotland, J.John Lennon and Malcolm Foley, who wrote “Dark Tourism: The Attraction to Death and Disaster.”
Dark tourism, through product design and development, can increase destination economic benefits, establish a good tourism image, and enhance the comprehensive value of dark tourism sites.
All tourists to Auschwitz are usually seen as dark tourists [26], an approach that overlooks the possibility that the reasons for visiting and the experiences sought might be completely devoid of interest in death. In a study of visitors to Auschwitz, Biran et al.
Man's obsession with death, existential contemplation, human suffering and spirituality all play their part in the proliferation of dark tourism, and such destinations rise to feelings of melancholy, sadness, pity and fear – all aberrantly pleasurable emotions for humans.