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Spiritual tourism: Entrée to the Special Issue

2018, Tourism Management Perspectives

Michael Jerryson's (2017) strident remarks about the changing nature of Buddhism is an apt introduction to this Special Issue on spiritual tourism, especially his references to change, and the extent to which Buddhist contemporary practice remains in keeping with its founding tenets. Whether Buddhism is religion, philosophy or way of life has been debated, and in many ways, it mirrors the broader debates around spiritual tourism and what comprises its constituent parts - irrespective of religiosity or secularity. Defining spiritual tourism is naturally prone to contestations, especially whether underlying motivations for travel have spiritual or religious drivers, if not both. Thus, any attempt at defin- ing spiritual tourism must arguably make allowance for travel that is motivated by and abides with, either or both religious and secular narratives and the plethora of variegations in between. Although, Norman's (2011: 1) argument that one of the emergent themes in the examination of contemporary spiritual tourism is the “lack of traditional religiosity” is popularly held, travel undertaken for religious pilgrimage, observation and worship remains steadfastly evident throughout. Please note: this is the first page only of the introductory editorial to the Special Issue on Spiritual Tourism. There are 9 other full papers in this Special Issue. If you have any questions or need further information on this Special Issue, please contact me.

TMP-00365; No of Pages 2 Tourism Management Perspectives xxx (2017) xxx–xxx Contents lists available at ScienceDirect Tourism Management Perspectives journal homepage: www.elsevier.com/locate/tmp Editorial Spiritual tourism: Entrée to the Special Issue Over the centuries, there have been tremendous changes to Buddhism. Indeed, change is one of the foundational principles in Buddhism: all is impermanent. Some changes are in concert with modernity, others are in reaction. Each Buddhist tradition has transformed with the times - and the times are always changing (Jerryson, 2017). Michael Jerryson's (2017) strident remarks about the changing nature of Buddhism is an apt introduction to this Special Issue on spiritual tourism, especially his references to change, and the extent to which Buddhist contemporary practice remains in keeping with its founding tenets. Whether Buddhism is religion, philosophy or way of life has been debated, and in many ways, it mirrors the broader debates around spiritual tourism and what comprises its constituent parts - irrespective of religiosity or secularity. Defining spiritual tourism is naturally prone to contestations, especially whether underlying motivations for travel have spiritual or religious drivers, if not both. Thus, any attempt at defining spiritual tourism must arguably make allowance for travel that is motivated by and abides with, either or both religious and secular narratives and the plethora of variegations in between. Although, Norman's (2011: 1) argument that one of the emergent themes in the examination of contemporary spiritual tourism is the “lack of traditional religiosity” is popularly held, travel undertaken for religious pilgrimage, observation and worship remains steadfastly evident throughout. The UNWTO's initial foray into spiritual tourism elevated it as a bona fide topic of genuine concern within the global tourism context and acknowledged that it held promise as a vehicle for global understanding among peoples. In essence, the UNWTO (2013, p. 2) advocates that: “the cultural exchange and dialogue evoked by spiritual tourism are the very cornerstones of mutual understanding, tolerance and respect, the fundamental building blocks of sustainability”. This abides by the notion of spiritual tourism as an antidote to new and longstanding geopolitical, historical and cultural aggravations and apprehensions, and as a soothing balm against religious intolerance. Indeed, that spiritual tourism is held up as a potentially potent force for the promotion of global peace and understanding is not a recent realisation (D'Amore, 1998). Whether such conceptualisations are unrealistic and fanciful, or whether the capacity to meet such heights is feasible remains mired in contestation and conjecture depending on which side of the traditionalist/ pragmatist divide one is on. Notwithstanding such argumentations, the papers in this Special Issue abide with the hopeful tourism discourse (Pritchard, Morgan, & Ateljevic, 2011) and showcase examples of where spiritual tourism appears to be shaping a diverse array of outcomes, both constructive and unfavourable at the same time. More importantly, this collection takes a critical stance on spiritual tourism invigilating emergent themes such as what the dominating narratives are and the issues that underline contemporary manifestations and further development. Holding up the hajj in contrast to spiritual tourism predicated on yoga experiences reveals the chasm that exists between motivations that are intensely and essentially religious, with other drivers that appear to be purely secular and based around leisure and wellness. Then, there are other spiritually motivated journeys like pilgrimages along the Camino de Santiago or The Way of St. James that while still maintaining its religious heritage, is driven by a motley mix of motivations including leisure, challenge, contemplation and simply because of the hedonistic status that allows one to say: “I walked the Camino”. The rise of so called ‘halal tourism’ in countries like Malaysia and Indonesia reinforces the critical role that religion continues to play as a catalyst for travel or at the very most, as an underlying component influencing destination choice at the very least. The changing face of Mecca is another example of the industrialisation of spiritual tourism built upon religious observance and pilgrimage. In much the same way, Christian pilgrimages to the Holy Land and to Rome among others, reaffirm that religious motivations remain central to much spiritual tourism. In the same way, liberalisation after years of conflict and isolation in countries like Myanmar and Sri Lanka have also seen Buddhist adherents visiting the two countries in greater numbers to pay homage to the rich heritage and culture attached to the teachings or dharma that underlines Buddhism. Conversely, spiritual travel based largely on secular motivations continues to drive global tourism and while not steeped in religiosity, pays homage to more worldly sites from which participants derive a range of benefits from feelings of accomplishment (Mt. Everest), discovery (Machu Pichu), enlightenment (Pyramids of Giza), enhanced wellbeing (Rishikesh), satisfaction of wonderment (Stonehenge) and experiencing indigenous cosmological systems (Uluru). Other secular spiritual travels journey to the home of Elvis Presley at Graceland, or to hallowed turf associated with sport such as Old Trafford, Melbourne Cricket Ground or the home of the New York Yankees. What binds such journeys is the innate yearning for self-development, self-discovery and the establishment of some kind of meaning or purpose. In this Special Issue, we deliberately set out to capture perspectives that are geographically, culturally, epistemologically and historically diverse in their genesis. Capturing the full scope and reach of spiritual tourism in its entirety is beyond the capacity of a collection of papers like this given the wide-ranging manifestations on display in the present, and the diverse historical and evolutionary trajectories that have shaped travel for spiritual purposes. Instead, the main contribution to knowledge of this collection is in showcasing the status quo concerning contemporary spiritual tourism and the continuum that exists with religiosity and secularism at opposing ends. http://dx.doi.org/10.1016/j.tmp.2017.07.019 2211-9736/© 2017 Elsevier Ltd. All rights reserved. Please cite this article as: Cheer, J.M., et al., Spiritual tourism: Entrée to the Special Issue, Tourism Management Perspectives (2017), http:// dx.doi.org/10.1016/j.tmp.2017.07.019