This study examines the interplay of visitor engagement, cultural contact, memorable tourism experience (MTE), and destination loyalty in cultural tourism. The research was conducted with 320 ...individuals who have visited cultural tourist destinations within the past five years. Results, employing structural equations modeling, showed that visitor engagement positively influenced cultural contact and cultural contact positively influenced MTE. In addition, MTE had significant positive effects on loyalty. Furthermore, cultural contact was found to fully mediate the relationship between visitor engagement and MTE. Findings underscore the importance of cross-cultural interactions in creating MTEs in cultural tourism. Avenues used to engage tourists must address the cultural tourists' need for deeper cultural experience in order to successfully create MTEs.
•In the context of cultural tourism, visitor engagement significantly and positively influenced cultural contact.•Cultural contact significantly and positively influenced memorable tourism experience.•Memorable tourism experience positively influenced tourist's intention to revisit the cultural destination.•Memorable tourism experience positively influenced tourist's intention to recommend the destination to others.•Cultural contact fully mediated the relationship between visitor engagement and memorable tourism experience.
In many countries, individuals who have represented the majority group historically are decreasing in relative size and/or perceiving that they have diminished status and power compared with those ...self-identifying as immigrants or members of ethnic minority groups. These developments raise several salient and timely issues, including (a) how majority-group members’ cultural orientations change as a consequence of increasing intercultural contact due to shifting demographics; (b) what individual, group, cultural, and socio-structural processes shape these changes; and (c) what the implications of majority-group members’ acculturation are. Although research across several decades has examined the acculturation of individuals self-identifying as minority-group members, much less is known about how majority-group members acculturate in increasingly diverse societies. We present an overview of the state of the art in the emerging field of majority-group acculturation, identify what is known and needs to be known, and introduce a conceptual model to guide future research.
Acculturation is an inherently causal phenomenon that deals with changes and processes initiated by intercultural contact. However, although more than 13,000 scientific articles to date have been ...published on a topic related to acculturation, only a small fraction uses data that allow for causal inferences. As a result, our field can be seen as facing a “crisis of causality,” where central theories and models that assume causality between constructs still lack robust empirical support. To address this gap, I provide recommendations for the next generation of acculturation research, emphasizing primarily the need for experimental and longitudinal studies.
How did communication take place in the mission between people of different cultural backgrounds? What interests did Jesuits, indigenous people and Spaniards pursue in the Gran Chaco border region in ...the Jesuit province of Paraguay? What dependencies arose as a result? The Jesuit Florian Paucke (1719-1780) provided answers to these questions in his treatise »Hin und Her«, in which he wrote about his experiences in the Paraguay mission. Ulrich Stober is the first to make the manuscript and the missionary’s more than 200 watercolor drawings comprehensively accessible. On this basis, linguistic and cultural translation processes are examined with the aid of numerous archive materials. The focus is on the missionaries’ engagement with the indigenous language, diet and clothing as well as different ideas of gender roles. Even if Paucke adopted a genuinely European perspective in this respect, it is central that indigenous lifeworlds framed and shaped the questions of the European actors.
Wie fand Kommunikation in der Mission zwischen Menschen unterschiedlicher kultureller Prägung statt? Welche Interessen verfolgten Jesuiten, Indigene und Spanier_innen im Grenzgebiet Gran Chaco in der Jesuitenprovinz Paraguay? Welche Abhängigkeiten entstanden dabei? Antworten auf diese Fragen lieferte der Jesuit Florian Paucke (1719–1780) in seiner Abhandlung »Hin und Her«, in der er seine Erfahrungen in der Paraguay-Mission verarbeitete. Ulrich Stober erschließt erstmals grundlegend das Manuskript sowie die über 200 Aquarellzeichnungen des Missionars. Auf dieser Basis werden unter Heranziehung von zahlreichem Archivmaterial sprachliche und kulturelle Übersetzungsprozesse betrachtet. Im Zentrum steht dabei die Auseinandersetzung der Missionare mit der indigenen Sprache, Ernährung und Bekleidung sowie unterschiedlichen Vorstellungen von Geschlechterrollen. Auch wenn Paucke diesbezüglich eine genuin europäische Perspektive einnahm, ist zentral, dass indigene Lebenswelten die Fragen der europäischen Akteure rahmten und formten.
This article discusses recent work on cross-cultural interactions between missionaries and Central Africans, including Images on a Mission by Cécile Fromont, Religious Entanglements by David Maxwell, ...and “What Is Religion in Africa?” by Birgit Meyer. These works adopt an entangled approach, examining how Christianisation engendered interconnections between Central Africans and missionaries and between Central Africa and Europe. In this way, the works paint a nuanced image of the cross-cultural interactions that occurred in the framework of the Christianisation of Central Africa, showing us how an entangled approach can help examine such interactions afresh. By contextualising the manifold ways in which Westerners and non-Westerners, the West and the non-West were entangled, we can better understand the (power) dynamics and outcomes of cross-cultural interactions. By reading sources in an entangled manner, we can get a completer view of the wide array of interactions between Westerners and non-Westerners. By acknowledging how historical entanglements shaped the analytical concepts we use, we can decolonise our scholarly practice. This article shows how the study of a fundamentally cross-cultural phenomenon—Christianity in the non-Western world—can inspire global and imperial historians to study cross-cultural interactions in a truly cross-cultural manner.
Liberated on August 15, 1945, Seoul was reorganized as the "capital" of the nation-state instead of a "colonial dual city." Public spaces and buildings in Gyeongseong that were built under Imperial ...Japan's assimilation policy were dismantled. During the national construction period, national monuments were built, and spaces for national ceremonies were established. Seoul was reshuffled into an ideological space based on the anti-communist ideology of U.S. military rule, the blockade of the 38th Parallel, and the establishment of respective governments of the two Koreas. With the formation of the global Cold War order, the aim was to unify Seoul's spatial power and compete for an inter-Korean regime. Seoul established a spatial order for right-wing nationalism through the U.S. military government and the Rhee Syng-man regime, as confirmed in the Korean literature's spatial representation during the liberation period. However, the literature of Yi Gwang-su and Yeom Sang-seop showed that Seoul functioned as a cultural contact zone during the liberation period through the spatial practice of diverse and heterogeneous subjects who did not move according to the spatial order of such right-wing nationalism. This confirms Seoul's multi-layered spatiality, where cultures, such as modern and pre-modern, Western and Eastern, empires and colonies, and leftists and rightists, are mixed and overlapped. Its spatial representation as a cultural contact zone created a rift in its spatial order, reorganized it as the capital of a nation-state and activated the literary imagination for producing diverse and heterogeneous social spaces.
In this Progress in Human Geography annual lecture I reflect on geographical contributions to academic and policy debates about how we might forge civic culture out of difference. In doing so I begin ...by tracing a set of disparate geographical writings — about the micro-publics of everyday life, cosmopolitanism hospitality, and new urban citizenship — that have sought to understand the role of shared space in providing the opportunity for encounter between `strangers'. This literature is considered in the light of an older tradition of work about `the contact hypothesis' from psychology. Then, employing original empirical material, I critically reflect on the notion of `meaningful contact' to explore the paradoxical gap that emerges in geographies of encounter between values and practices. In the conclusion I argue for the need for geographers to pay more attention to sociospatial inequalities and the insecurities they breed, and to unpacking the complex and intersecting ways in which power operates.
Cuisines traditionnelles d’Algérie Boumedine, Rachid Sidi
Anthropology of the Middle East,
12/2022, Letnik:
17, Številka:
2
Journal Article
Recenzirano
Pour les touristes, la cuisine de l'Algerie n'est pas codifiee comme celle des autres pays voisins. Conscient de la variation climatique et la diversite des productions agro-pastorales, ainsi que de ...l'histoire du contact avec les anciennes civilisations de Rome a Ottomane, Abbasside, Perse et Andalus l'auteur montre l'importance et la richesse de la nourriture. Dans les milieux urbains, les aliments des migrants rappellent leurs origines. Des plats comme < > et < >, des sauces de tomate ou l'utilisation du cumin en sont temoins et l'auteur souligne bien les relations historiques et toutes les adaptations locales. Un autre sujet aborde par l'auteur c'est l'ordre et la maniere de la presentation des repas, differents selon les situations : une fete, une occasion particuliere ou bien un repas quotidien et de tous les jours. Autrement dit, les repas sont consideres comme un cadeau impliquant un rituel ou une continuation des relations. La nourriture identifie les classes sociales et explique les relations entre les gens. Elle n'est pas donc la simple compilation d'ingredients, mais une donne culturelle ayant une identite a la fois sociale, economique et historique exploree historiquement par l'auteur.
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