Anthropology and the Tourist Business

1987 ◽  
Vol 9 (2) ◽  
pp. 11-12
Author(s):  
Charles de Burlo

Most anthropologists are travelers. We often journey away from home to distant places where we conduct our research. In our travels we pass through, or even alight in, major tourist destinations of the world. Although we are travelers with interests in the people and places we visit and ability to adapt ourselves to foreign environments and learn from local people, we do not think of ourselves as tourists. Many of us disdain the tourist and "touristy" places and avoid them, even when we are on vacation. This is perhaps understandable, but unfortunate. We are missing the opportunity to observe and apply our unique perspectives to a significant modern social phenomenon and force for culture change.

2019 ◽  
Vol 7 (5) ◽  
pp. 609-617
Author(s):  
Hurriah Ali Hasan ◽  
Abd Azis Muslimin

Purpose: The purpose of this study is to analyze the readiness of tourist destinations through the perception of tourists and local people in developing sharia tourism in Indonesia. Indonesia has a much tourism area, which is visited by both domestic and foreign tourists. In the tourism area, especially visited by foreign tourists, are often equipped with facilities for entertainment that are not accorded to social norms and clash with religious norms. While Indonesia is the largest Moslem country in the world with 85 percent people are Moslem, therefore some people provoke to implement Islamic Law in tourism area. Methodology: This study includes descriptive research using a quantitative approach that involved two groups were domestic tourists 110 respondents and 50 respondents from local people. This study, conducted in the Bira Beach area, Bulukumba Regency, South Sulawesi Indonesia. Data was analyzed to find out the point of view of the tourist and local people on Islamic law implementation in tourism area in Bira Beach. Result: The finding of this study indicated that all domestic tourists and local people strongly support the implementation of Islamic Law in tourism area in Bira Beach. Implications/Applications: However, if Islamic law was actually implemented in all areas in the Bira Beach area, all respondents in tourist group stated that they would not visit Bira Beach anymore, meanwhile all respondents in local people group expressed doubt, caused to the negative impact on their economic income. Based on this study, it needs an appropriate regulation for tourism in Indonesia that could be implemented for all people without contrary to religious norms.


Author(s):  
Mbah Tuah ◽  
Mustika Imanda ◽  
B O Y Marpaung

Indonesia merupakan salah satu tujuan wisata dunia yang tidak diragukan lagi, hal ini dibuktikan dengan diraihnya banyak penghargaan event- event bertaraf internasional seperti penghargaan destinasi terbaik dalam ajang Travel Awards 2017 dari majalah DIVE dan banyak lagi penghargaan lainya. Kawasan Pantai cermin merupakan salah satu dari sekian banyak tujuan wisata yang ada di indonesia. Pantai Cermin adalah nama kecamatan yang berada di wilayah Kabupaten Serdang Bedagai Propinsi Sumatera Utara. Kawasan Pantai Cermin terletak di pesisir Timur pulau Sumatera berhadapan langsung dengan Selat Malaka. Namun sangat disayangkan keberadaan kawasan pantai cermin dengan segala potensi-potensi wisata dan keunikan budaya masyarakat didalamnya sama sekali kurang tertata dengan baik, sehingga tidak terciptanya visual yang menarik bagi para wisatawan yang datang. Penelitian pada tulisan ini dilakukan dengan menggunakan metode kualitatif yaitu dengan cara melakukan pengamatan langsung pada kawasan Pantai Cermin, kemudian melakukan pengumpulan data dan kemudian melakukan analisa perencanaan. Hasil dari penelitian ini akan memberikan solusi dalam penataan kembali kawasan Pantai Cermin. Daerah tepi pantai sebagai ruang terbuka harus dirancang sebagai ruang yang bebas dari bangunan yang didirikan secara permanen. Daerah tepi pantai berpotensi untuk direncanakan sebagai ruang luar yang dirancang dengan tema tertentu, lapangan olahraga, taman bermain anak, taman rekreasi terbuka dan fungsi lain yang dapat berperan menarik pengunjung dan atau wisatawan sebanyak mungkin. Area ini dapat menjadi visual yang menarik pengunjung.   Indonesia is one of the world tourist destinations; this evidenced by the achievement of many international level event awards such as the best destination award at the 2017 Travel Awards event from DIVE magazine and many other awards. The Pantai Cermin Beach area is one of the many tourist destinations in Indonesia. Pantai Cermin is the name of the sub-district of Serdang Bedagai Regency, North Sumatra Province. The Pantai Cermin Beach area is located on the East coast of Sumatra island directly opposite the Malacca Strait. But it is unfortunate the existence of a Pantai Cermin Beach with all the tourism potentials and cultural uniqueness of the people is not well organized, so that there is less attractive visual creation for the tourists who come., so it doesn't create a visual that is quite interesting for the tourists who come. The research in this paper was carried out using qualitative methods, namely by conducting direct observations on the Pantai Cermin Beach area, then collecting data and then carrying out a planning analysis. The results of this study will provide a solution in realigning the Pantai Cermin Beach area. The coastal area must be planned as a space free of permanently erected buildings. Seaside area have the potential to be planned as outdoor spaces designed with a specific theme, sports fields, children's playgrounds, open recreation parks and other functions that can play as many visitors and tourists as possible. This area can be a visual that attracts visitors.


Horizons ◽  
2016 ◽  
Vol 43 (2) ◽  
pp. 367-373 ◽  
Author(s):  
MT Dávila

This exchange between ethicist Peter Gathje and one of the guests of Manna House of Hospitality (Memphis, Tennessee) points to the task of the public theologian. Gathje serves at Manna House, sharing meals and prayers with its guests. Through his blog Radical Hospitality he echoes and responds to the theology of the people he serves, and their deep questions about justice in our world. In this dialogical movement he enters the locations where he serves meals and prays with his “public,” who in turn ask for a justice that seems all too elusive from their vantage point. His “public,” the guests and others who pass through Manna House, are sources for theological imagination and critical questioning, shaping the way Gathje organizes his vision of the Christian story and the liberating truth it seeks to relate to the world.


Author(s):  
Peter Thomson

The sky is a blinding white and blue, and the little minibus from Listvianka to Irkutsk flits over the folds of the Angara Valley like a bumblebee, slightly ungainly and, to an observer, perhaps not quite in control of its trajectory, but confident in its own path and in the completion of its journey. We’ve seen our last of Baikal. One last run alongside daughter Angara and James and I will get our final glimpse of the lake’s cobalt water, bearing northwest for the turbines and factories of the Angarsk industrial corridor and then, slightly tarnished, on to her rendezvous with her beloved Yenisei and finally the Arctic ocean, 2,500 river kilometers downstream. One last pass through Irkutsk, and we’ll be back on the beast-machine bound for Moscow and beyond, and a world more familiar if still not known. We’ve seen our last of Baikal, but I’m pretty sure that I, anyway, am not leaving it behind, that it will never quite stop flowing through me. Blood has the same salinity as the ocean, someone once told me—we never really left the sea, we just carry it around inside us. Alas, this little detail of life turns out to be just too exquisite to be true, but it sure works as metaphor—we all carry around a biological memory of where and what we come from, from the water that makes up roughly sixty percent of our bodies to the ninety-eight or so percent of our genes that we share with chimpanzees. And so it is with Baikal—the lake inseparable from the people who love it in so many complex and ambiguous ways—I’ll carry a piece of it around in every part of me, like a new strand of DNA that has spliced itself in with mine and changed ever so slightly who I am and how I live in the world. For our last couple of nights back in Irkutsk, James and I stay in a downtown hotel, for about three times the cost of the American House, where, Olga tells us, we can finally get our visas properly registered.


2018 ◽  
Vol 4 (1) ◽  
pp. 63-88 ◽  
Author(s):  
Bal Krishna Sharma

AbstractAs China’s economy continues to grow, making it the largest economy in the world, there’s a noticeable boost in its outbound tourism. As a result, the importance of Mandarin Chinese as a lingua franca is growing in many tourism contexts around the world. The number of and need for multilingual tourism workers who can speak Chinese is growing. In this article, I discuss ideologies of the Chinese language in the context of Nepal’s tourism and related businesses. I present findings from interviews with learners and users of Chinese in Nepal who come from multiple domains of language work such as tour guides, hoteliers, vendors, and business people. I complement the analysis with ethnographic observations of public linguistic signage from major tourist destinations in Kathmandu. I organize the findings into three key themes: (1) the commodity value of Chinese for Nepalis in order to achieve economic gains, (2) the increasing symbolic power of the Chinese language as an international lingua franca, and (3) the value of the Chinese language for intercultural understanding between the people of these two countries. While articulating these complex language ideologies, Nepalis portray Chinese as non-English speakers and, by the same token, position themselves as competent speakers of the English language. The findings as a whole highlight the power, prestige and commodity value of Chinese in Nepal, regimenting another lingua franca alongside English in international tourism contexts.


2021 ◽  
Vol 251 ◽  
pp. 03039
Author(s):  
Khishigdalai Ulaankhuu ◽  
Bat-Erdene Nyandag ◽  
Avirmed Erdene-Dalai

The Khoid Tsenkher Cave is located 28 km away from the center of Mankhan soum, Khovd province in Mongolia. The cave contains about 40,000-year-old petroglyphs. A variety of animals were depicted on the surface of the rocks, such as ostriches, camels, lions, elephants, and buffaloes in red and light brown paints. These images prove the existence of the animals that became extinct a long time ago. These petroglyphs play an important role in the research of the history and culture of the Paleolithic period of the world due to its visual content and design methods. Unfortunately, 64 images and symbols were faded and became unknown due to the wrong action of the people and new carvings have been created on them. The cave is visited by about 5,000 international and domestic tourists a year, but they cannot actually see the main attraction and do not have the chance to understand its great value. Therefore, there is an opportunity to develop tourism by involving local people in the preservation and conservation process of the cave and its historical and cultural monuments.


2021 ◽  
Vol 7 (1) ◽  
pp. 87
Author(s):  
Onal Syafrizal

This article attempts to explain to readers how to describe the traditions, culture and empowerment of coastal communities on the island of Sabang. As is well known, Sabang is the main mouthpiece of Aceh's tourist destinations which are often introduced to all countries around the world. Sabang Island is no less attractive than the island of the gods Bali, but somehow Sabang is not as popular as Bali. In fact, Indonesia's initial barometer starts from Sabang, marked by the Zero Kilometer Monument of Indonesia which is located at the end of the island of Sabang. If you claim to be an explorer throughout Indonesia, then it is not worth mentioning that you have traveled throughout Indonesia if you have not set foot in Sabang, especially if you have not arrived at the Zero Kilometer Monument. A portrait of the welfare of the Sabang coastal community is also described in this article. People on Sabang Island have various traditions and cultures that are not necessarily shared by other coastal communities, such as the short market tradition and the culture of napping, subjects who have the authority to trade in the Sabang market have a tradition of opening shops or starting buying and selling activities starting from after dawn (dark morning) until noon (12:00) continue after Asr (16:00) until evening (22:00), meaning from 12:00 to 16:00 all trading activities in the market Sabang is not active. The final conclusion in this article explains that it is time and should the coastal communities be empowered both from the economic, educational, social and cultural sides. When there is a prosperous society, the leader in the area is also categorized as a leader who has the potential to prosper the people. All people in Indonesia certainly want the “welfare” cake, but to make it happen it is very much influenced at the local level, this is what is often forgotten by each individual in general, without realizing small things can actually have a big impact on the social welfare of our society. nowadays. The achievement of the basic needs of the people is a portrait of prosperity and prosperity, because no matter how high the positions of government officials are, they are still serving the people, in fact the people are the real bosses.


2020 ◽  
Vol 4 (2) ◽  
pp. 179
Author(s):  
Rusyaida Rusyaida ◽  
Noor Fadlli Marh

<p><em>Halal Tourism is becoming a new trend in the world and each destination strives to take advantage of this opportunity as a new step in tourism development. There are several tourist destinations that are managed by the community by involving all elements including women or “bundo kanduang”. The term Bundo Kanduang is a call to women according to the Minangkabau customary order, especially to mothers. Bundo kanduang who are successful in the nagari will be respected in adat, which take one step first, be exalted by one another, respected and respected by the people and the community in the village. This research is a field research with a qualitative approach. The informants of this study consisted of community leaders, Bundo Kanduang, and tourism actors. The purposive sampling was used so that the information obtained are in accordance with existing realities. The results showed that there was an important role of Bundo Kanduang in developing halal tourism relate to local wisdom that adheres to the principles and values </em><em></em><em>of Islam in the Tirtasari area. Halal tourism is managed by the local government with the community, but the role of bundo is more dominant as a service and tourism actor . </em></p><p><em><br /></em></p><p><em>Halal Tourism</em> menjadi trend baru di dunia dan masing-masing destinasi berupaya kuat memanfaatkan peluang tersebut sebagai langkah baru dalam pengembangan wisata. Terdapat beberapa destinasi wisata yang dikelola masyarakat dengan melibatkan semua unsur termasuk  peran perempuan atau bundo kandung. Istilah Bundo Kanduang adalah panggilan kepada perempuan menurut tatanan adat Minangkabau khususnya kepada kaum ibu<em>. Bundo kanduang </em>yang sukses dalam nagari akan terpandang dalam adat, yang didahulukan selangkah dan ditinggikan seranting, disegani dan dihormati kaum dan masyarakat dalam nagari Penelitian ini merupakan penelitian lapangan dengan pendekatan kualitatif.  Informan penelitian ini terdiri dari beberapa orang tokoh masyarakat, bundo kanduang, dan beberapa orang pelaku wisata.  Pendekatan purposive sampling digunakan agar informasi dan data yang diperoleh sesuai dengan realita yang ada. Hasil penelitian menunjukkan bahwa terdapat  eksistensi peranan bundo kanduang  dalam  mengembangkan  wisata halal  sebagai wujud kearifan lokal yang berpegang teguh pada prinsip dan nilai Islam di daerah Tirtasari Tilatang Kamang. Wisata halal  dikelola oleh pemerintahan daerah setempat dengan masyarakat, namun peranan bundo kanduang lebih dominan sebagai pelayanan dan pelaku wisata  di destinasi wisata. Di antara peranan bundo kanduang yaitu penanggung jawab wahana permainan anak anak, penanggung jawab pakan ikan, pengelola kuliner khas daerah, penjual cinderamata, dan usaha home stay di rumah penduduk yang kosong.</p><p><strong> </strong></p>


2019 ◽  
Vol 4 (9) ◽  
pp. 107-111
Author(s):  
Thanh Hai Truong ◽  
Hai Nam Vu

The issue of "white pollution" at popular tourist destinations of environmental pollution is rising at an alarming rate. According to statistics, Vietnam currently ranks fourth in the world in volume of plastic waste, with approximately 730,000 tons of plastic waste going to the sea every year. Vietnam is also known as a country with twice the amount of plastic waste compared to low-income countries. Plastic waste in the ocean will destroy the natural environment, negatively affecting the lives of aquatic products. On land, plastic waste is abundant in many places and has serious impacts on human health and life. Analysts point out that, if the pace of use of plastic products continues to increase, there will be an additional 33 billion tons of plastic produced by 2050 and thus more than 13 billion tons of plastic waste will be buried. backfill into landfills or into the ocean. Meanwhile, the recycling of Vietnam's plastic waste, has not been developed. The rate of waste sorting at the source is very low, most types of waste are put together and collected by waste trucks. Plastic recycling technology used in Vietnam's major cities is outdated, low in efficiency, high in costs and polluting the environment. The paper presents the current situation of plastic waste in Vietnam as of June 2019. The authors focus on highlighting the serious "white pollution" in Vietnam, a country with a very long coastline. But the coast is really threatened by plastic waste. This is really a wake-up call to the authorities about the promulgation of policies and the people on the morality of survival with nature.


Author(s):  
Anwar Ibrahim

This study deals with Universal Values and Muslim Democracy. This essay draws upon speeches that he gave at the New York Democ- racy Forum in December 2005 and the Assembly of the World Movement for Democracy in Istanbul in April 2006. The emergence of Muslim democracies is something significant and worthy of our attention. Yet with the clear exceptions of Indonesia and Turkey, the Muslim world today is a place where autocracies and dictatorships of various shades and degrees continue their parasitic hold on the people, gnawing away at their newfound freedoms. It concludes that the human desire to be free and to lead a dignified life is universal. So is the abhorrence of despotism and oppression. These are passions that motivate not only Muslims but people from all civilizations.


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