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What is the dark tourism theory?

Dark tourism is defined as the act of tourists traveling to sites of death, tragedy, and suffering (Foley and Lennon, 1996).



Dark tourism theory, formally known as Thanatourism, explores the human fascination with visiting sites associated with death, tragedy, suffering, or the macabre. The theory suggests that travelers are drawn to these locations—ranging from the Auschwitz-Birkenau concentration camp to the Chernobyl Exclusion Zone or Ground Zero in New York—not out of a morbid desire for ghouls, but for a complex mix of educational, memorial, and psychological reasons. Academics like Malcolm Foley and J. John Lennon, who coined the term in 1996, argue that dark tourism provides a "safe" way for people to confront the reality of mortality and the darker side of human history. The theory also examines the "spectrum" of dark tourism, ranging from "darkest" sites (sites of actual death with a focus on education) to "lighter" sites (simulated tragedies or entertainment-focused attractions like London Dungeons). A major part of the theory today involves the ethics of commodification: whether turning a site of tragedy into a tourist attraction is a way to "never forget" or a disrespectful way for corporations to profit from human suffering.

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Tourists' interest in places associated with death and tragedy may also be related to educational goals [9]. Curiosity and the need to learn and understand are entwined. Dark tourism develops curiosity and satisfies the desire for knowledge of past suffering and pain [26].

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Tourists' interest in places associated with death and tragedy may also be related to educational goals [9]. Curiosity and the need to learn and understand are entwined. Dark tourism develops curiosity and satisfies the desire for knowledge of past suffering and pain [26].

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Tourists' interest in places associated with death and tragedy may also be related to educational goals [9]. Curiosity and the need to learn and understand are entwined. Dark tourism develops curiosity and satisfies the desire for knowledge of past suffering and pain [26].

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Ashworth (2004) and Ashworth and Hartmann [27] suggested three main reasons for visiting dark sites: curiosity about the unusual, attraction to horror, and a desire for empathy or identification with the victims of atrocity.

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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.

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It raises concerns about the moral boundaries of dark tourism and the marketing of places of tragedy and death, while offering them for consumption (Stone, 2009). Selling souvenirs from sites of death effectively commercializes death.

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The consensus between the literature researchers is that dark tourism has a typology depending on the visitors' motivations and sites, namely War/Battlefield Tourism, Disaster Tourism, Prison Tourism, Cemetery Tourism, Ghost Tourism, and Holocaust Tourism.

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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.

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Dark Tourism could create a distorted image of the history or event that happened at a location, and it could commercialize what to many is a tragic event (Stone, 2006).

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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.”

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The Dark Tourism market is estimated to reach US$ 30 Billion in 2022. As per the report, sales are forecast to increase at a robust 2% CAGR, with the market valuation reaching US$ 36.5 Billion by 2032.

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Dark Tourism comes from the practice of Thanatourim (Death Tourism) and transitioned over time to follow the guideline of Dark Tourism. The connection to the aspect of the sacred can also be seen in Thanatourism where the sacred was a religious sacred, connected to the pilgrimage locations throughout Europe.

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  • Exploration. In this first phase the destination receives few visitors, lured by natural attractions, such as pristine beaches; or by its culture, such as handicrafts or ethnic groups. ...
  • Involvement. ...
  • Development. ...
  • Consolidation. ...
  • Stagnation. ...
  • Decline or rejuvenation.


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